The Left Needs the Stupid to Survive…

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Social pathologies, or the social pathologist undoubtedly. Orwell developed his Newspeak dictionary in order to explain the cognitive phenomenon he observed about him with regard to those committed to the left. Thats not to say that the cognitive phenomenon cannot be on the right, since many mass movement type ideologies are logically contradictory and to sustain themselves their adherents must engage themselves in mental gyrations to upkeep their belief. Orwell needed the Newspeak as part of the apparatus of totalitarian control, something forced on to an unwitting and unwilling public. It never occurred to Orwell that the masses would never care as long as their animal desires were being provided for. The party, much like the Juvenal before them, recognized that the public would not much care about the higher concepts such as truth or freedom as ling as their bread and circuses, in the form of the cynical statement Prolefeed were supplied. In fact, trying to pry them away from such materialities or ‘truth’ would likely cause them the to support the existing regime. This means that a capitalist totalitarianism, with its superior ability to provide for material goods would be harder to dislodge than a socialist one.

Take for example the notion of Doublethink, the idea of keeping two mutually opposing ideas in one’s head without noticing the difference. Orwell saw this mode as an aberration with regard to normal thought but never realized the fact that this was in the common man a mode of cognition. Or the concept of Bellyfeel, which Orwell states,

Consider, for example, a typical sentence from a Times leading article as “Oldthinkers unbellyfeel Ingsoc”. the shortest rendering one could make of this in Oldspeak would be: “Those whose ideas formed before the revolution cannot have a full understanding of the principle of English socialism.” But, this is not an adequate translation…only a person thoroughly grounded in Ingsoc could appreciate the full force of the word bellyful, which implied a blind, enthusiastic and casual acceptance difficult to imagine today.

“Gut-Instinct”, more than reason, is mass man’s mechanism of political orientation. This is why Fascism and Socialism is better understood as appeals to the gut-brain rather than logically and empirically justified modes of political thought. Totalitarian regimes cannot solely rely on oppression for their survival, they also need to rely on some of cooperation  amongst the population, and they bring this about by exploiting the cognitive miserliness of the average man. Orwell, just like many other left-wing intellectuals never really appreciated the mindset of just outside the proletariat that he was. His fundamental misunderstanding of Newspeak lay in the assumption of rationalist fallacy, which assumes that the average man is rational when it counts, but the problem lies in the fact that for the average man cognitive miserliness is the norm. the problem is that a lot of mainstream conservative thought is based on this premise, which in turn undermines its own survival and helps feed the leftist beast. Any conservatives that believes in the right of the conservative miser to choose is a dead man walking. This criticism of the prole-mind is not based on any snobbery, rather it is of functional basis. Competency, not class should be the eligibility for decision-making, and thus no wonder left needs the stupid to survive.

Nihilism Now! Monsters of Energy by Keith Ansell Pearson and Diane Morgan

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Blurb: Have we had enough? But enough of what exactly? Of our mourning and melancholia? Of postmodern narcissism? Of our depressive illness and anxieties of not ‘being there’ any longer? Enough of enough! We now ask: what of the future of the human and of the future of the future? Is it now possible to produce revitalised ways of thinking and modes of existing that have digested the demand for transhuman overcomings and so are able to navi- gate new horizons of virtual becoming? Is it possible to save thought from its current degenerative and vegetative state at the hands of a smug and cosy postmodern academicism? Can we still invent new concepts?

If one follows certain influential contemporary accounts, it would appear as if the experience and question of nihilism have become passé. Is not the urgency informing the question of the `now’ of nihilism redundant and otiose? For Jean Baudrillard, for example, there is now only the simulation of a realised nihilism and little remains of a possible nihilism (a nihilism of the possible) in theory. In relation to previous forms of nihilism ± romanticism, surrealism and dadaism ± we find ourselves in an ‘insoluble position’. Our nihilism today is neither aesthetic nor political. The apocalypse is over, its time has gone and lies behind us:

The apocalypse is finished, today it is the precession of the neutral, of the forms of the neutral and of indifference. (Baudrillard)

Baudrillard goes on to make the claim, terrifying in its full import, that all that remains is a ‘fascination’ for these indifferent forms and for the operation of the system that annihilates us.

Surely, Baudrillard is being ironic when he claims that this mode of nihilism is our current ‘passion’? How can one be passionate about indifference and one’s own annihilation? As Baudrillard acknowledges, this is the nihilism of the observer and accepter. It is the nihilism of the passive nihilist who no longer aspires towards a transcendence or overcoming of the human (condition), but who simply announces and enjoys its disappearance, the spectator watching the spectacle of his own demise. History, politics, metaphysics, have all reached their terminal point, and willing nothingness appears to be the only desire of the will available to the post-modern mind:

The dialectic stage, the critical stage is empty. There is no more stage . . . The masses themselves are caught up in a gigantic process of inertia through acceleration. They are this excrescent, devouring, process that annihilates all growth and all surplus meaning. They are this circuit short- circuited by a monstrous finality. (Baudrillard)

Diane Morgan and Keith Ansell Pearson Nihilism Now Monsters of Energy

Suspicion on Consciousness as an Immanent Derivative

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The category of the subject (like that of the object) has no place in an immanent world. There can be no transcendent, subjective essence. What, then, is the ontological status of a body and its attendant instance of consciousness? In what would it exist? Sanford Kwinter (conjuncted here) here offers:

It would exist precisely in the ever-shifting pattern of mixtures or composites: both internal ones – the body as a site marked and traversed by forces that converge upon it in continuous variation; and external ones – the capacity of any individuated substance to combine and recombine with other bodies or elements (ensembles), both influencing their actions and undergoing influence by them. The ‘subject’ … is but a synthetic unit falling at the midpoint or interface of two more fundamental systems of articulation: the first composed of the fluctuating microscopic relations and mixtures of which the subject is made up, the second of the macro-blocs of relations or ensembles into which it enters. The image produced at the interface of these two systems – that which replaces, yet is too often mistaken for, subjective essence – may in turn have its own individuality characterized with a certain rigor. For each mixture at this level introduces into the bloc a certain number of defining capacities that determine both what the ‘subject’ is capable of bringing to pass outside of itself and what it is capable of receiving (undergoing) in terms of effects.

This description is sufficient to explain the immanent nature of the subjective bloc as something entirely embedded in and conditioned by its surroundings. What it does not offer – and what is not offered in any detail in the entirety of the work – is an in-depth account of what, exactly, these “defining capacities” are. To be sure, it would be unfair to demand a complete description of these capacities. Kwinter himself has elsewhere referred to the states of the nervous system as “magically complex”. Regardless of the specificity with which these capacities can presently be defined, we must nonetheless agree that it is at this interface, as he calls it, at this location where so many systems are densely overlaid, that consciousness is produced. We may be convinced that this consciousness, this apparent internal space of thought, is derived entirely from immanent conditions and can only be granted the ontological status of an effect, but this effect still manages to produce certain difficulties when attempting to define modes of behavior appropriate to an immanent world.

There is a palpable suspicion of the role of consciousness throughout Kwinter’s work, at least insofar as it is equated with some kind of internal, subjective space. (In one text he optimistically awaits the day when this space will “be left utterly in shreds.”) The basis of this suspicion is multiple and obvious. Among the capacities of consciousness is the ability to attribute to itself the (false) image of a stable and transcendent essence. The workings of consciousness are precisely what allow the subjective bloc to orient itself in a sequence of time, separating itself from an absolute experience of the moment. It is within consciousness that limiting and arbitrary moral categories seem to most stubbornly lodge themselves. (To be sure this is the location of all critical thought.) And, above all, consciousness may serve as the repository for conditioned behaviors which believe themselves to be free of external determination. Consciousness, in short, contains within itself an enormous number of limiting factors which would retard the production of novelty. Insofar as it appears to possess the capacity for self-determination, this capacity would seem most productively applied by turning on itself – that is, precisely by making the choice not to make conscious decisions and instead to permit oneself to be seized by extra-subjective forces.

Arrow’s Theorem on Dictatorship. Thought of the Day 49.0

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Let A be a set of alternatives, and J be a set of individuals.

P(A) is a set of preference relations on A. These are usually taken to be weak orders (transitive, connected and irreflexive).

P(A)J is the set of profiles or ballots, which assign a preference relation on the alternatives of each individual – a ‘vote’.

A social welfare function is a map

σ: P(A)J → P(A)

Such a map produces a single ranking on alternatives – a social choice – from a profile.

Two conditions are standardly considered on such functions:

– Independence of Irrelevant Alternatives (IIA). The social decision on the relative preference between two alternatives a, b depends only on the individual preferences between these alternatives. It is independent of their rankings with respect to other alternatives.

– The Pareto or Uniformity Principle (P). If every individual prefers a to b, then so should the social welfare function.

So, what then is Arrow’s Theorem?

If |A| > 2 and J is finite, then any social welfare function satisfying IIA and P is a dictatorship, i.e. for some individual i ∈ J ∀ profiles p ∈ P(A)J and alternatives a, b ∈ A:

a σ(p) b ⇐⇒ api b

Thus, the social choice function, under these very plausible assumptions, simply copies the choices of one fixed individual – the dictator.

A closely related result is the Gibbard-Satterthwaite theorem on voting systems.

If |A| > 2 and J is finite, then any voting system

v: P(A)J → A

which is non-manipulable is a dictatorship.

For an area of study to become a recognized eld, or even a recognized subfield, two things are required: It must be seen to have coherence, and it must be seen to have depth. The former often comes gradually, but the latter can arise in a single flash of brilliance. . . . With social choice theory, there is little doubt as to the seminal result that made it a recognized field of study: Arrow’s impossibility theorem.

Autonomous Capitalist Algorithmic Virus and its Human Co-conspirators. #AltWoke

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Although #AltWoke is a vertical political school of thought, it doesn’t disregard protests or horizontal action. However, we are opposed to kitsch recklessness. Effective protests come from frustrated entities with specific goals in mind, which is why Occupy fizzled out, despite its global audience. The Civil Right’s Movement was strategic and had specific goals in mind. Standing Rock is another example. Yes, riots are protests as well and can also be effective insofar the anger of the oppressed, expressed as violence against private property, highlights a failure or injustice on the state’s end. As an example, the violence in Ferguson led to the development of the Black Lives Matter movement, and this movement examined a specific problem.

We are not opposed to identity politics, per se. We’re opposed to identity politics in its current form. We think a better answer to the current mode of virtue signaling would be to add terms to the modern lexicon that explain intersectionality and, specifically, terms that talk about internalized racism, patriarchy, etc. It’s important to discuss identity in a way that is deserving of the complexity the issue presents. Take lived experience and match it up against statistics, don’t present it as an absolute fact that everyone should automatically agree with.

Many of these terms already exist and deal with identity in a systematic way, as opposed to pointing to lived experience as if it’s an infinite truth. If you think notions like Othering by way of Fanon or cultural hegemony by way of Gramsci are too academic, then make these terms part of the general lexicon until they no longer seem obscure. Teaching Gen Z to understand hegemony and media should be the next big emancipatory project.

We’re a technologically based society and  #AltWoke believes that our political decisions should be framed around this premise. Having access to endless streams of information will cause profound changes, culturally, sociologically, psychologically and perhaps even neurologically. Thus, you should think more critically about the way you engage with technology. This can only happen by educating yourself outside of our writing and manifesto.

The Left thinks we’re the Alt-Right while the Alt-Right thinks we’re AntiFa. In an age where nuance is meaningless, this proves to us that we’re doing something useful.

Degeneracy: Mayhem While We’re Freezing and Starving (Jordan Peterson)

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One of the reasons Marxism fails is because its cognitive model of the world – which even low IQ knuckleheads can grasp – does not map adequately on the reality of human nature and the means of production. But it would be a huge mistake to think that cognitive simplification is of exclusive domain of the liberal temperament, Conservatives are quite capable of “intuitively simplifying” as well. Which brings us to the psuedo-Right. If I had to define the Pseudo-Right, I would define it as those of a conservative disposition who refuse to acknowledge reality. Reality, in this instance, is not rhetorical “reality” but objective Truth, since it makes them feel bad – The Social Pathologist

Many of the Alt-Right, for instance, are quite happy with moral degeneracy provided its ethnically pure. The problem is that even an elementary understanding of history will show that no stable or prosperous society has ever been built on moral degeneracy. It’s a belief that is miscalibrated to reality. But lounging poolside in a white brothel sure feelz good.  Likewise those of a traditionalist disposition wondering why it all went to Hell in a handbasket fail to understand that many of their “traditional beliefs” were miscalibrated to reality, and had the rug pulled out from them when reality intervened. Change induces bad feelings and these feelings must be avoided. Hence no change.

“The Conceptual Penis as a Social Construct”: Sokal-Like Hoax Returns to Test Academic Left’s Moral (Architecture + Orthodox Gender Studies) and Cripples It.

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Destructive, unsustainable hegemonically male approaches to pressing environmental policy and action are the predictable results of a raping of nature by a male-dominated mindset. This mindset is best captured by recognizing the role of [sic] the conceptual penis holds over masculine psychology. When it is applied to our natural environment, especially virgin environments that can be cheaply despoiled for their material resources and left dilapidated and diminished when our patriarchal approaches to economic gain have stolen their inherent worth, the extrapolation of the rape culture inherent in the conceptual penis becomes clear…….Toxic hypermasculinity derives its significance directly from the conceptual penis and applies itself to supporting neocapitalist materialism, which is a fundamental driver of climate change, especially in the rampant use of carbon-emitting fossil fuel technologies and careless domination of virgin natural environments. We need not delve deeply into criticisms of dialectic objectivism, or their relationships with masculine tropes like the conceptual penis to make effective criticism of (exclusionary) dialectic objectivism. All perspectives matter.

The androcentric scientific and meta-scientific evidence that the penis is the male reproductive organ is considered overwhelming and largely uncontroversial.”

That’s how we began. We used this preposterous sentence to open a “paper” consisting of 3,000 words of utter nonsense posing as academic scholarship. Then a peer-reviewed academic journal in the social sciences accepted and published it.

This paper should never have been published. Titled, “The Conceptual Penis as a Social Construct,” our paper “argues” that “The penis vis-à-vis maleness is an incoherent construct. We argue that the conceptual penis is better understood not as an anatomical organ but as a gender-performative, highly fluid social construct.” As if to prove philosopher David Hume’s claim that there is a deep gap between what is and what ought to be, our should-never-have-been-published paper was published in the open-access (meaning that articles are freely accessible and not behind a paywall), peer-reviewed journal Cogent Social Sciences.

Assuming the pen names “Jamie Lindsay” and “Peter Boyle,” and writing for the fictitious “Southeast Independent Social Research Group,” we wrote an absurd paper loosely composed in the style of post-structuralist discursive gender theory. The paper was ridiculous by intention, essentially arguing that penises shouldn’t be thought of as male genital organs but as damaging social constructions. We made no attempt to find out what “post-structuralist discursive gender theory” actually means. We assumed that if we were merely clear in our moral implications that maleness is intrinsically bad and that the penis is somehow at the root of it, we could get the paper published in a respectable journal.

This already damning characterization of our hoax understates our paper’s lack of fitness for academic publication by orders of magnitude. We didn’t try to make the paper coherent; instead, we stuffed it full of jargon (like “discursive” and “isomorphism”), nonsense (like arguing that hypermasculine men are both inside and outside of certain discourses at the same time), red-flag phrases (like “pre-post-patriarchal society”), lewd references to slang terms for the penis, insulting phrasing regarding men (including referring to some men who choose not to have children as being “unable to coerce a mate”), and allusions to rape (we stated that “manspreading,” a complaint levied against men for sitting with their legs spread wide, is “akin to raping the empty space around him”). After completing the paper, we read it carefully to ensure it didn’t say anything meaningful, and as neither one of us could determine what it is actually about, we deemed it a success.

Why did Boghossian and Lindsay do this?

Sokal exposed an infatuation with academic puffery that characterizes the entire project of academic postmodernism. Our aim was smaller yet more pointed. We intended to test the hypothesis that flattery of the academic Left’s moral architecture in general, and of the moral orthodoxy in gender studies in particular, is the overwhelming determiner of publication in an academic journal in the field. That is, we sought to demonstrate that a desire for a certain moral view of the world to be validated could overcome the critical assessment required for legitimate scholarship. Particularly, we suspected that gender studies is crippled academically by an overriding almost-religious belief that maleness is the root of all evil. On the evidence, our suspicion was justified.

In the words of Graham Harman,

We kind of deserve it. There is still far too much empty jargon of this sort in the humanities and social sciences fields. Quite aside from whether or not you find the jargon off-putting, it leads to very bad writing, and when writing sounds bad it’s a much more serious sign of bad thinking than most people realize. (Nietzsche was on to this a long time ago, when he said that the only way to improve you writing is to improve your thoughts. Methodologically, I find the converse to be true as well. It is through trying to make your thoughts more readable that you make them better thoughts.) And again, I was one of the few people in the environs of continental philosophy who deeply enjoyed the original Sokal hoax. Until we stop writing (and thinking) like this, we will be repeatedly targeted by such hoaxes, and they will continue to sneak through. We ought to be embarrassed by this, and ought to ask ourselves some tough questions about our disciplinary norms, rather than pretending to be outraged at the “unethical behavior” of the hoax authors.

Endless turf war….

The authors worry that gender studies folk will believe that, “…men do often suffer from machismo braggadocio, and that there is an isomorphism between these concepts via some personal toxic hypermasculine conception of their penises.” But I don’t really see why a gender studies academic wouldn’t believe this… This is NOT a case of cognitive dissonance.

As much as the authors like to pretend like they have “no idea” what they are talking about, they clearly do. They are taking existing gender study ideas and just turning up the volume and adding more jargon. As if this proves a point against the field.

The author’s biases are on their sleeve. Their arguments are about as effective as a Men’s Rights Activist on Reddit. By using a backhanded approach in an attempt to give a coup de grace to gender studies academaniacs, all they’ve done is blow $625 and “exposed” the already well known issue of pay-to-play. If they wanted to make an actual case against the “feminazis” writ large, I suggest they “man” up and actually make a real argument rather than show a bunch of fancy words can fool some people. Ah!, but far from being a meta-analytical multiplier of defense, quantum homeomorphism slithers through the conceptual penis!