Amerika

Short Takes (#1)

future_or_future_dream

From a legal expert, a striking description of the false elites or “Cathedral”:

It seems that they have been captured by an elite narrative of victimology and vulnerability, beloved of many legal academics, activist lawyers and EU institutions. This narrative has also, regrettably, encouraged a toxic band of opportunists, attention-seekers and fantasists, for whom the compensations of being a victim are impossible to resist.

This author spells it out clearly: when we create government with an ideological mandate, we get a total state commandeered by false elites whose expertise is not in leadership, but in parroting the official narrative. Ideology creates totalitarianism, even of the decentralized “anarcho-totalitarian” form we currently have.

A reminder of the high cost of feminization:

Paris was a city that had been significantly “feminised” – many of its menfolk captured or killed at the front, so women often found themselves facing the occupier alone, able to rationalise the need to do deals in return for favours, the release of a husband or father in jail, for example.

When strong male attitudes are removed, people tend toward kindergarten teacher logic: keep the herd together by beating down anyone who points out inconvenient facts. This conflict-averse system will therefore, when faced with conflict, merely comply and conform (although it is hard to argue that the German occupation did not ultimately benefit the French, who had genocided most of their smart people in the Revolution).

The raw face of progress, or the idea that humanity and the human condition have “changed” so that methods which worked in every age are now taboo:

Urwin feels a solution will also be produced from generational change. “It is like racism and homophobia – we sort of have to wait for some people to die out. I think some people can be changed, but when you get to middle age, it is very difficult to unlearn everything you’ve always known. But our attitudes to gender and sexuality are a world apart from 50 years ago. We don’t need to be the men our grandfathers were.”

The world has changed, he argues, and therefore we have changed. But in reality, the same rules that governed our great-grandfathers and humans back to the dawn of time still apply, since what it is to be human — the existential, social and material needs — have not changed. We are still organisms struggling for adaptation.

Urwin argues that because we exist in a wealth and technology bubble, we can afford to be lazy wimp-slobs instead of people who vigorously assert moral standards and a drive toward survival and excellence. He uses a few examples of people mis-interpreting that behavior and taking it to extremes as a means of arguing against the idea itself, which we know from internet lexicon as a “strawman.”

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