Veni, Vidi, Vichy?

Veni, Vidi, Vichy?

            From 1940-1944 Vichy was the ignominious puppet government for the Third Reich’s occupation of France as a whole. Consisting of collaborators, it toppled during the allied liberation of that part of Europe. In one of its few acts of humanity, it allowed one specific prisoner of war camp to become the only degree granting agency within the universe of camps that erupted across the continent like a radically metastasized cancer. This camp housed many important young intellectuals of the day and well beyond, including Mikel Dufrenne and Paul Ricoeur. The latter’s late work concerning the concept of justice and problem of historical forgiveness is no doubt testament to the time he served in such a place.

            But after two decades of time served in Afghanistan, what is the character of forgiveness here? No anti-Taliban Afghan would forgive us, for example. We abandoned them to a fate which was not at all preordained, though it will prove fatal to any possible vision which the vast majority of that country’s people might have begun to foster. Overnight, their culture regressed approximately 2.6 millennia. In a word, returned to the barbarism and blight of the pre-generalized ethics predating the trinity of newer Agrarian epoch religious world systems, Buddhism, Christianity, and Islam. Yes, the Taliban claim to be Islamic, but this is a veneer, a convenient hat to wear, even a mask of gentility, perhaps. What they are is what all marginalized and neo-colonialized groups are: the mostly rural peasantry of a mode of production long surpassed in both discourse and geo-politics but stubbornly hanging about in the lands thus far forsaken by both capitalism and humanism.

            For previous to the advent of Buddhism, agrarians lived in caste systems that naturalized the sense in which certain classes of persons were deemed to be at best irredeemable – at least in their present incarnations – and at worst sub-human, even non-human. Hindu-Dravidian, Egyptian-Judaic, and Greco-Roman systems were quite honest about the hierarchy of pedigrees animating human beings. Slavery was a given in the West for example, with no need to justify it until the world of ideas began to slowly alter its course from mythos to logos. Even so, within each of these earlier trinity of Agrarian epoch belief systems the seeds for a common ethics and a universal understanding of one’s fellow human as not simply akin to oneself, but as another to self, as kindred with self, were present. These would include the origins of the scientific worldview in Greece, the sense of moral weight within a life lived in Egypt, the relative equality of intimacy between the dominant sexes in India, the idea of a deity with a human, historical interest in ancient Hebrew thought, and so on. Even if the inertia of traditions dies hard, the very idea that in 2021 one could even think about a state that runs itself through such ancient and surpassed self-understanding is almost beyond the imagination.

            And yet it remains as real. Today, women and children are the key chattel of yesteryear’s morals, and the reason why the abandonment of Afghanistan is so hard to bear in the West at least is that it exposes part of our own belief system for what it is. As did Death in Arcadia, the Taliban also dwell among us.

            From Texan and Polish anti-abortion laws, to the absence of domestic abuse laws in Russia, to the lack of potable water for many Indigenous Peoples in Canada, to the physical coercion of children in East Asia and the United States and some few parts of Europe alike, not to mention the racial and ethnic inequalities pervading almost all large political regions, it is clear that the more ancient rubrics of what constitutes not only human life, but a moral life, resonate from far beyond their collective historical grave. Anywhere we observe ourselves disdaining the other not for what she is as a person but for what she supposedly represents as a type, we are practicing those pre-generalized moralities of the earlier agrarian trinity. The abhorrence of slavery which is itself a very recent sensibility and one not at all universally shared, should not blind us to our adherence to more informal practices of servitude, from bullying and lying to our children to the idea of private property and everything in between. It is sage to recall that nary a hierarchy is left standing with the newer ethics. Forbearance, the love of one’s enemies, the castigation of false prophets and prophecies alike, combined themselves in a trenchant and lasting historical critique of the civilizations that had rested upon the idea that there really were different types of human beings out there, to the point of those on the bottom requiring nothing and being ‘life unworthy of life’, to borrow a Nazi favorite.

            In Afghanistan, young women in particular are so unworthy. But is it all that different for us? The tortured amalgam of our adoration of youth and yet our obsessive controlling of youth speaks to the same morality of ownership that was given its most grandiose forms in the culmination of the first sedentary civilizations. I worship you but you are mine nonetheless. You should be grateful to me for my affections, for an affection is all you are, in the end. An object of desire, a subject of my domain, pretty is as pretty does.

            Now the explanation for our abandonment of ‘them’ comes into focus. This is not a mere convenience of politics, let alone some euphemism for ‘tough love’ – these countries need to look after their own problems, god dammit – nor is it a simple logistical failure in the face of a mere one-hundred thousand mostly pedestrian fighters who have nothing to lose in any case. All of these are symptomatic rather of a loss of determination, which is also the first sign of a yet deeper malaise: we are yet tempted by the same morality that has overtaken marginal Afghanis and created through them the Taliban and like forces. It works for us at a personal level – as small as is my life, thank god I’m not someone like him – and it works at the cultural level – for instance, youth needs to be sanctioned and molded into passive producers-consumers. In a word, it is we who are the primary source of unworthy life in this world, not a bunch of ex-peasant illiterates who have little grasp of the faith they claim membership in. For how can the West provide a role-model to the otherness of the world at large by reproducing social status and wealth hierarchies at pace, continuing to treat its children and youth as only partial humans with correspondingly partial human rights, and vehemently envisioning women as the uninscribed obelisks of phallic desire? (You are any man’s prize, you are thus every man’s prize). Our schools, the fashion system, the family, the sporting life, and even some of our legal codes continue to pay heed to the morality that states with certainty that some people are not worth as much as others, and that some fewer people, perhaps, may even be utterly worthless.

            It was clearly not ‘worth’ our while to stick around protecting the youth of Afghanistan, of all places. The boys can become fodder for future conflicts, temporarily served by the girls who are to become enslaved to them in all ways. This more or less was the world before Prince Gautama had his revelation, and after over two and half millennia of conflicting values and histories, cultures and persons, we may well ask why we have ourselves become the latest Vichy government, collaborating not quite passively with the slavers, the murderers, the authoritarians, and most disturbingly, the old-world moralists of myth and inhumanity alike.

Social philosopher G.V. Loewen is the author of over forty-five books in ethics, education, health, aesthetic and social theory, and more recently, epic fiction. He was professor of the interdisciplinary human sciences for over two decades.

Will the Real Feminists please Stand up!

Will the Real Feminists please stand up!

                        The state exacts the utmost degree of obedience and sacrifice from its citizens, but at the same time treats them as children by maintaining an excess of secrecy, and a censorship of news and expressions of opinion that renders the spirits of those thus intellectually suppressed defenceless against every unfavourable turn of events and every sinister rumour. It absolves itself from the guarantees and contracts it had formed with other states, and makes unabashed confession of its rapacity and lust for power, which the private individual is then called upon to sanction in the name of patriotism. (Freud, 1957:293-4 [1915]).

                With the news of the imminent return of Afghanistan to the dreaded and derided Taliban, in spite of two decades of war and some 830 billions of dollars in funding, equipment and training, of thousands of casualties, of rapine and murder and mayhem that makes the usual business of warfare appear nonchalant, in spite of all of the hand-wringing and head-scratching and the ignoring of history, one receives, along with all of this other disbelief, the truer message of the stakes; that ‘this is a war on women and the world is watching it happen’. This is the claim now making its way into media and I think it lies near the essence of the conflict, which is in fact a global one. If one takes such a claim seriously, then can it be but tantamount to a call to arms?

            Alexander ‘the great’ is still considered by many military historians to be the best leader of his kind known to history. Though he carved out a vast empire, introduced the idea of cosmopolitan into the world, exhorted both trade in resources but also in ideas, and saw the city named for him blossom into the most important cultural center of the day, including its famed library, taking his triumphs all the way from Egypt to India, yet he took one look at Afghanistan and said, ‘forget it’. This was well over 2300 years ago. Ever since, lesser leaders and lesser generals, though with equally brave soldiers, have attempted to prove their apical ancestor wrong, with dire results. It is difficult to not view the current cataclysm as both a giving up as well as a giving in.

            But if this conflict is really about the oppression of women by men, then where is the army of feminists to counter it? And, we might ask more generally, why is there not such a force already in existence? The USA has ‘Blackwater’, for instance, and Russia has, rather ironically, ‘Wagner’, and so on. So where is ‘Hypatia’, as I am going to name it, though it does not yet exist? Where is that just force of women who are willing to actually fight for their global sisters, lay down their lives for them in a fifth wave of feminism that moves from the activist and somewhat ad hoc fourth wave to a true mercenary machine? How many liberated women are there, actually, in the world today, who have the prescience, the skills, and the simple guts to take on the likes of the Taliban? There is nothing about modern military equipment that would defeat a healthy woman’s physique. This is no problem of logistics, or even ‘bias’. Women can fight just as well as men, and by the gods do they have a greater cause.

            The idea that, on the one hand, this is a war against women, which it surely at least in part is, and the sense, on the other, that these same women can appeal to nation-states so aptly described by Freud near the start of the first world war, led mostly by men and staffed mostly by men and protected by soldiers who are almost exclusively male, is nothing less than ludicrous. If this is truly a woman’s fight first and foremost, then Hypatia, an organization which should exist in principle, without respect of country, creed, or credit, must needs destroy the Taliban and all like them, globally and without mercy, to the very last devious, disgusting, desperate but also lost soul of man. For women to be authentically liberated means the closing of cathedrals, the jacking of gestation, the banning of burlesque, the hacking of all hackneyed hooks telling us that women are and thus can be only beautiful or nurturing, only either Eve or Mary, the seducer or the redeemer and it is thus men, and only men, who act in the world as it is. And what action we may observe.

            So if those who claim to be feminists won’t say it, it falls to the middle-aged white male European philosopher to do so. That is, the scion of the history of Western consciousness, the very source of all that is feminist in this yet medieval world of ours, the space and place of general human freedom, unimaginable in other cultures, and the well-spring of the better future which still believes in not only the individual, but also her utterly human ability to act and work in the world of acts and works which only appears to be masculine and yet which desires, as with all masculinity, to rape itself into a self-loathing from which no one, woman or man, will ever escape.

            G.V. Loewen is the author of over 45 books in ethics, education, aesthetics, health and social theory, and more recently, fiction. He was professor of the interdisciplinary human sciences for over two decades.

We are Not our own Justice

We are not our own Justice

            Shortly before his death, I happened to ask my father why he had become such an inveterate fan of the Montreal Canadiens. His answer astonished me, as this was the first time he had spoken of it, not in all of the long past years of my childhood and youth when we religiously watched the Habs each Saturday evening. They had drafted him back in 1945. He never donned the famous jersey as the joyful, though also incomplete and sobered, hordes of young men were returning from Europe and the talent pool got big again very quickly. Not to say my father was not a very competent ‘triple A’ player who faced off against the likes of Gordie Howe. He last laced up his skates in his early seventies, not unlike Howe himself.

            Now one doesn’t fact-check one’s own father nearing his death, if even such a thing could be checked. At this point one has earned the right to make certain claims, not that I have ever doubted this specific one. I make claims as well that hurt no one but myself perhaps – that I am Canada’s third leading social philosopher and ethicist behind Charles Taylor and Henri Giroux; that I am the leading thinker of my generation; that my 5000 page epic saga ‘Kristen-Seraphim’ is the story for our times and if one believes, as I do, that Jeshua ben Pantera, Saul of Tarsus, Prince Gautama, and Mohammed were all real people and thus the accounts of them and by them cannot be referred to as merely ‘stories’, then my epic is nothing less than the greatest story ever told – and in that I am no different from anyone else. But stories or no, the case becomes much different when we begin to make claims for others on their behalf.

            And the case becomes not so much different again but much uglier when these claims are intended not only to wound the other but to ‘cancel’ him entirely. And this is what is occurring today in a similar circumstance as my father’s end-of-war experience. I wrote about the concept of justice in a democracy in my 2013 book, We other Nazis: how you and I are still like them. In it, I suggested that liberal societies were at risk for authoritarian gestures not so much from their governments but rather, and with a horrible irony, from their citizens. For in a democracy one of the cornerstones is freedom of expression with that of association the material manifestation of this first freedom. And so, one might well use such a freedom to express an opinion that in our digital age could carry far more weight about it than it otherwise would, or should. The ‘cancel culture’ that has become fashionable in our days seeks to declare this or that person to be a non-entity because of some real or imagined error of judgement committed by said person, mimicking authoritarian regimes of the old Soviet Bloc, for instance. (Romania, in 1948, declared composer Nicolae Bretan to be a ‘non-person’, and this was one of thousands of such incidents emanating from such governments that we both quite rightly fear and despise). But the source of the error is not what is ultimately at stake, for even a crime is a singular event in a life, and in a sober light related to that which bathed the veterans returning from the revealed horrors of 1945 Europe, no ethical person would hold to the idea of ‘one strike, yer out!’. Indeed, much of the ethical majesty of the three more recent Agrarian age religious systems, Buddhism, Christianity, and Islam, centers around forbearance or forgiveness, both of which seem sadly lacking in our present climes. It is almost as if certain citizens imagine that they really are ‘without sin’, and thus the stones that are cast can claim a kind of other-worldly righteousness. In fact, such stones are the primitive projectiles of mere self-righteousness, a base sensibility that has animated much of the history of authoritarian politics. And if we are at least used to politicians themselves masquerading as ethical beings  – in a democracy, we can always get rid of them come next election and try again – then it is much more disconcerting that fellow citizens become rabidly righteous and more than this, seek to project this base and narrow righteousness into society at large. Politicians who leap on such ‘immoral panics’ should be far more than ashamed of themselves, especially when they themselves have amply demonstrated an utter disregard for professional and political ethics. Hitler himself knew how much Anti-Semitism existed in Europe; he didn’t have to create it but merely exploited its lengthy historical presence. Today’s ‘leaders’ are apt to do the same with what Max Scheler analyzed as ressentiment; malicious existential envy.

            What then is the source of such envy? The very hype and glamor that surrounds those we imagine to be graced with god-like fortune. To be drafted by a legendary sports franchise, for example, to win the lottery, to be the one to whom millions flock in concert tours or film releases or yet even ‘religious’ revivals, God help us. All such hype tells us that these few people are the best of the best, are somehow worthier than we, and that we should serve them, even indirectly. And however embittered, begrudging, or not quite convinced we may be regarding such claims, we do. But the briefest glance at the recent history of tabloid media and more tells us that we are ever ready for any take-down, evidenced or no. That the once mighty fall and we in our ressentiment rejoice. This is a misinterpretation of second wave Agrarian era ethics, borne on the once revolutionary sense that the ‘first shall be last’. Instead of understanding these novel ethics as a potent critique of caste-based social organizations – it is important to recall that our much vaunted Greece and Rome were populated by at least forty percent slaves, for instance – we have personalized them on two fronts; one, they are wielded as a weapon of mere opinion or taste; and two, they target individuals and not social systems. They are the very stuff of inauthenticity, and Jesus, for one, knew that when he cautioned the stone-casting crowd to engage in a little self-reflection. Today, our democratic legal systems mostly recognize this caution by saying to the offender that though there has been an error, your life is not over, nor should it be. Indeed, the entire point of learning from one’s mistakes is to live on as a better human being, as a better citizen, as a better person.

            Especially is this the case when the offender is young, barely an adult, committing an error that we would associate mostly with youth. But the self-righteous – who must have stoned themselves into some kind of unreflective stupor before picking up those same stones and directing them at others – would end such a person’s life and livelihood before it ever began. And that a national leader should agree and foment such a stoning. And that we live, so we claim, in a democracy of means, motives, and to a certain extent, materials as well. To this the ethicist, the philosopher, whatever his rank and standing and whether such a thing means little or nothing which is generally the case, must stand up and retort resoundingly, no and no again. Petty Hitlers aside, we are not our own justice. If a crime has been committed and the penalty paid, adjudicated in a formal and legal manner, then that must be an end of it. If one disagrees then it is the law that must be altered and not the life. And aren’t we fortunate to live in nations where such an alteration is so easily made, without need of revolution, civil war, the cavil and cant of politicians, the death camps. And who are those who would give up this good fortune? Ask yourself if you value your freedom of expression so little that you would use it as an unmerited weapon against those who have cast themselves down well before any stone has yet been thrown.

            Social philosopher G.V. Loewen is the author of over forty-five books in ethics, education, aesthetics, health and social theory, and more recently, fiction. He was professor of the interdisciplinary human sciences for over two decades.

Gender: the Ever-Bending Story

                                    Gender: the Ever-Bending Story

                                                Beauty has little to do with desire.

                                                                                –               Marcel Proust

                A romantic notion of the performance of gender, attached to any age or aesthetic, would simply be to suggest that we are attempting, in our mortal and fragile manner, to approach the concept of Beauty. We are to be the beautiful embodied, and this is our sole and singular desire. From the mimicry of fashion, the downward percolation of haute-couture, the adulation of celebrity, the fitness regimes that claim that sixty is the new forty and so on – is thereby twenty the new twelve? Our delayed ethical maturity rates support this other claim at least – such a desire to become and if possible, remain, beautiful, animates much of even popular health discourse. Not an ounce of wasted fat. Sadly, perhaps, few of us attain these heady heights, especially as we age. We are another version of the 99% movement, more or less asexual, displaying genders of uncertain registry, possessing only tattered proof of ownership, gradually weaning ourselves away from glamour.

            Though this sensibility maintains a certain surface tension between ideals and realities, it is still a gloss on another, more elemental sense that the limits of mortality place upon us. Rather than simply a desire for the Beautiful, more deeply as well as more simply, we are driven by a basic will to life. We understand that health, in general, lends itself to longevity. That the figure is enhanced by the physique is of secondary import only. And yet, if the prime mover is an attempt not so much at Beauty per se, with neither Truth nor the Good necessarily following along from this, but rather at Godhead itself, it is also true to say that living better has it charms when juxtaposed with simply living longer.

            The bodies of the Greek pantheon, for example, are both cliché as well as inspiring what Sontag in our own time referred to as the ‘fascist aesthetic’. Riefenstahl was her particular target, and at the time, this latter duly replied ‘I cannot imagine how someone so smart can be so stupid’. On both counts, the rest of us are guilty. We ape the esthetic of eugenics whilst pretending unawareness of the fascist methods it takes to attain it. It is also a ‘look’ underpinned by health and hygiene, and neither erotism nor even sexuality qua sexuality. In a word, a hot body is a better reproductive machine. It is changing population dynamics, altered political franchises, and transitional personal identities that support the more realistic analytic of the study of gender taken into the social world rather than being left to the wider latitudes and sometimes deadpan platitudes of the world of literature.

            This said, if we compare the eugenics height-weight charts of the 1930s with the insurance driven charts of our own day, it is clear that we have lost some weight, as it were. This is a good thing in the sense that women should not be defined by their reproductive physiology and men should not be defined by their ability to carry around the gears of war. Let the latter play out this pre-nuclear destiny in video games, let the former simply adopt. Gender and sex have never been in a one-to-one correspondence with one another. They are regularly completely separate conceptions and thus give forth conflicting sensibilities. ‘Born a woman, born a man’ is someone’s paean to a dubious nostalgia. Who this ‘someone’ may be in today’s world is certainly of interest, but what students of this topic tell us is that it is more of a ‘what’ than a specifically definable ‘who’. Foucault’s conception of ‘bio-power’ is likely the most powerful analytic tool we have to lens these phenomena. Of its relationship to the ability to wage wars of both attrition and obliteration, he states: “But the existence in question is no longer the juridical existence of sovereignty; at stake is the biological existence of a population. If genocide is indeed the dream of modern powers, this is not because of a recent return of the ancient right to kill; it is because power is situated and exercised at the level of life, the species, the race, and the large-scale phenomena of population.” (1978:137 [1976]). Any State which is losing population will have more repressive laws against both LGBTQ2 and abortion; Russia and Poland are obvious examples. If a State has too many people, such as India, laws are loosened to these regards, as we have also recently observed. Within the confines of national boundaries, the same argument covers the actions of waning subcultures or those dominant. Evangelical Protestants have maintained and even succeeded in growing their franchise by teaching against non-heterosexual identities and displaying a vigorous opposition to abortion, this in spite of the fact that it is working and middle class married white women who abort the vast majority of fetuses – simply due to personal constraints of finance and time as well as perhaps, an incipient sense that they are not vessels of mere reproduction after all – and in spite of the fact LGBTQ2 numbers represent an insignificant portion of sectarian franchises. The logic of desire alone argues that the subaltern should be commending post haste alternate sexual identities and practices for the dominant culture, their enemies, instead of making blanket statements that all of us should eschew the bending of gender and sexuality alike.

            This straying from rationality also overtakes a strictly biopower approach, for once again, if the goal is political dominance in a democracy, one’s enemies should be encouraged to abort, to be gay etc. and to generally practice a hedonism that will never lead to stable family and reproductive relationships. Given that this is manifestly not what we observe, it may be the case that subalterns already know that their enemies will not heed their advice, so they can rest in preaching to the choir, hoping that at least these latter will in fact do so. In lesser democracies, governments have more ability to impose restrictions and cast to the historical winds any opposition. Even so, there are ways to counter such Herodian measures. If one is expected to add to the population of one’s homeland in the effort to make it more powerful as a military figure, or to help insulate it against the otherwise necessary importation of immigrant labour pools – which in turns heralds a latent ethnicism; the proverbial ‘fear of a ‘black’ planet’ – one can simply practice safer sex. It is of interest that while this is an oft impotent cliché in the education of youth, we do not so much hear a peep of it regarding adults, especially those in conjugal relations. Speaking of the hygiene of eugenics, it was the Reich’s ideal to reproduce as rapidly as possible, hence the gaudy medals given out to the mothers who bore the most children per annum. One suspects Russia, for instance, of providing more vulgar trophies, this time for the men, given the paucity of laws against domestic and child abuse in that country. Zhivym boitsam pochot i chest’, don’t want to marry, settle down and have kids? Well, here, guys, do whatever you want to your women (and children) and the State will turn a blind eye to it. How’s that for a deal?

            While it is also sadly likely the case that many men in all nations would find such an offer attractive – why should there be opportunities for this kind of recreation as performance in the theaters of abuse that include aspects of the sex industry as well as the far more real abuses that yet take place in some schools in certain countries and in most homes around the world if this were not the case? – it is also plausible to suggest that the more public LGBTQ2 phenomena is suggestive of a transition away from not only the bourgeois family and its repressed esthetic of binary erotism but even more importantly, from the call of duty the homeland has customarily represented. Nuclear weapons have provided an ironic egress from both of these structured strictures. On the one hand, vast armies are no longer required to wage war. On the other, everyone is now a warrior, however passive, for in contemporary global war, all perish and not merely those who serve. It may raise eyebrows to declare a direct relation between weapons of mass destruction and the wider advent of the LGBTQ2, but this is, to me, quite clear.

            The key to using this aesthetic and ethical disconnect to the advantage of overcoming the cause and working more intimately with the effect is to ensure that no matter the local cultural source of youth, the new ideology of global interrelations and dialogue be taught as the commanding presence in educational processes. Yes, this too is an argument, but it rests in the service of life. For the first time in the history of gender-bending, those who on the face of it mean to become comfortable with their extant bodies through gender transition or other methods, also have this wider calling. Their example must teach the rest of us how to overcome the dual and allied forces of State and Family. I think that those who resist LGBTQ2 persons are aware of this very threat, even though their response is too steeped in Hexis to attain a specific rationality. The rhetoric that a god is displeased with alternate sexual identities cannot possibly resonate in a diverse world of many creeds and creditors. No, the best defense against non-binary gender is to simply have as many children as possible within the subculture in question and then teach them about man and woman as they were ‘meant’ to be. Ignore whatever else is going on and hope that the rest of us will simply die out for lack of reproductive potential, in another irony, kind of the like the Shakers. Now, will the women of Poland, of Russia, or for that matter, of Texas and Utah, comply?

            I would like to doubt it. There is an alliance between feminism and ‘genderism’, for lack of a better term. So the only other tactic that can be employed by a waning culture is to try to convince at least some of the rest of us to join in. Men, are you feeling a little ‘incel’ these days? Join us! We have young women aplenty eager to serve you, and we too will look the other way if you enjoy disciplining them (and their children) in some old-world fashion. A number of threads in VoyForums, for example, attest to this marketing and its grim results, which are celebrated as if domestic abuse were a common good. On the other side, the rest of us, however asexual and denuded of our own desires, must put our remaining energies into curtailing all such activities to their null point, while accessing the spirit of Antigone but transcending her choice, which in turn may mean simply destroying the sources which promote, and continue to promote, the inhumane ideals of family and state alike.

            Social philosopher G.V. Loewen is the author of forty-five books in ethics, education, aesthetics, health and social theory, as well as more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for over two decades.

Paris Hilton; My Heroine

Paris Hilton; My Heroine

            In the politically conservative state of Utah this week, a major decision in the legal realm has paved the way for a far greater oversight of institutions catering to ‘troubled teens’. These sites are the contemporary guise of the now defunct asylum system, and one can hope that they will eventually suffer the same demise. The Utah ruling opens up a transformation to this regard across the United States, and the celebrity Ms. Hilton’s testimony was crucial in pushing it forward. A true heroine, Ms. Hilton suffered sundry abuse at one of these institutions, to which she was sent by her parents at age seventeen to ostensibly curb her ‘incessant partying’.

            This is the key trope in yet another front within the wider ambit of the ineptly named ‘culture wars’. There is, in fact, nothing cultural about this conflict. It is a war against fascism, pure and simple, the same war that was waged against the Reich. Though at base a female-perspective riff on Robert Heinlein’s novella ‘If this goes on…’, Margaret Atwood’s Handmaid’s Tale should be enough for those who lack imagination to picture the society the so-called ‘Christian’ right desires to suffer upon the rest of us. They want to turn the entire world into an institution for ‘troubled’ youth. Never mind that their version of Christianity is a fraud, cooked up by the second Great Awakening Barnums and Baileys of the day. Never mind that in wider US law children and youth are not considered to be worthy of many human rights including the right not to be physically assaulted by their parents and yet in nineteen states, their teachers as well. Never mind that such wider laws are mostly unquestioned and that eighty percent of Americans still use physical coercion in child raising. Ms. Hilton’s victory remains a victory.

            Not only is it admirable by way of the courage it must have taken for her to speak out publicly about the intimate abuse she suffered while in ‘care’, iterated by many others who were sent involuntarily to this same institution, but it is also of the utmost that lawmakers were so moved by this courage – shown both by her teenage self in actually undergoing and enduring such abuse as well as her adult self in being able to narrate it and thus expose this loathsome criminality – to take necessary action. The next step would be to shut these places down in their entirety.

            When I was a professor in the USA for six years, I co-founded and then led the community service learning programs at two universities. A number of rehabilitation sites for youth were on my list of placements for my students. I accepted their applications after having studied their practices with all due rigor. The narratives my students later related to myself and their peers were grim, but these sites took in court referenced youth who had been found guilty of sexual assault, common assault, and other forms of juvenile mayhem that were actually against the law and did in fact endanger others. Not one of the inmates of these facilities had been forced by non-legal entities into incarceration, unlike Ms. Hilton. Now this is not to say that my experiential learning sites were above reproach. The methods of restraining violent youth were themselves violent, but rather of necessity, however regrettably. Pharmaceuticals were proscribed and administered to persons as young as ten for violence and even to quell libidinal drives. Indeed, many of the abuses that Ms. Hilton reports being a daily fetish in the non-court ordered sites were practiced as therapeutic interventions in the ones that contained court-ordered youth.

            But therein lies the precise difference between such facilities. In the service learning sites within my ken, health professionals and judges were the sources of both placement and treatment. In the types of sites that the new Utah legal oversights will adjudicate, parents, pastors, teachers and other very dubious and non-professional authorities are the sources of the reference, placement, and ‘treatment’ once placed. And it is this line, between that of the discursively and legally responsible professional and the mere moralist, the line that turns lawful incarceration into abduction and forcible confinement, the line that turns treatment into abuse, that must not be crossed.

            In volume three of my adventure trilogy, ‘Queen of Hearts’, Melissa Daniels, Guinevere’s contemporary sister, reflects on how their parents had regularly threatened to send her herself to one of these camps for ‘troubled teens’, and how many of those that were sent to them were once wards of the state:

            “All that horseshit about magical swords and their relationship to their wielders tired me out. I felt the same way about animals, come to think of it. Equine therapy? That was one of the patent things those fucking evangelicals had set up for girls like me. Advertising how many of their wards – signed over by their parents sometimes for years at a time, including authority to discipline ‘if needed’ – had been adopted. They were in the business of saving souls, bless them; those of ‘wayward’ girls, girls with addictions, ‘attitude’ problems, ‘troubled teens’, now that was a favorite phrase. Fuck them all. And I will. [ ] We’ve already started. What we really needed to do, if we were to face a holy army of self-righteous regressives, was to raise an unholy one in return. Free all those so-called wayward girls and have them join with us. Get them back to their violent roots. Yes, freedom. Saving souls my fucking ass. All they were doing was taking opportunistic advantage to manipulate lost souls into their ever-bleeding franchise. It was simple demographics, thence simple politics. They could never get their regressive agenda tabled fully because there simply weren’t enough of them to do it. Compensate the loss of girls like me, well, boys too, by co-opting once wards of the state into their wider coven. Counsel them, pray with them, play with horses with them, swim and work-out and even paddle them when necessary. Wouldn’t you know it, I had been this close to having been sent to one of those ‘schools’ myself. Gwynne had herself never been threatened with it, but I had, once a month, for a couple of years. As soon as I had turned twelve, which was apparently the starting age these places accepted, mom and dad had showed me their websites. The girls all smiles, of course. Horses? Not my thing.”

            This character no doubt has an axe to grind, given her own personal upbringing, but in essence her argument is correct. Placement sites for non-court ordered youth are like concentration camps with the goal of conversion and recruitment for the war latter day fascists desire to wage upon the rest of us. Though it would be a waste of infrastructure, I am tempted to borrow a phrase from the Reich myself, and suggest that this network of schools, camps, and other facilities simply be ‘levelled with the earth’, just as has been done with the vast majority of the now defunct asylum system.

            I once had a lengthy sit on the tarmac at the Minneapolis International Airport. To my right, just off the ever expanding system of runways and service roads, was a cluster of Victorian buildings, standing starkly against the staring moonlight. It was a long abandoned Sanatorium, lower floors bricked in or covered over with aging plywood, the upper floor windows’ plate glass sometimes shattered by the intrepid vandal, the remaining sockets looking an abject absurdity that had transformed the once private madness of a lost soul into the unreason of an entire discourse. The irony of allying oneself with the history of psychopathology in order to hopefully defeat a yet more evil outlook does not escape us. Even so, as with Tuberculosis, Hysteria, Cancer and AIDS, the movement from morals to science is crucial. Without it, the abuses endured by Ms. Hilton and hundreds of thousands like her will only continue apace. I agree that teens need to spend less time partying, but not for the reasons the fascists intend. No, rather youth need to recruit themselves into a war against those very forces which threaten all of our present freedoms and more ominously, all of those freedoms that yet may come.

            Social Philosopher G.V. Loewen is the author of over forty books in ethics, education, health, aesthetics and social theory, and more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for over two decades.

Some Overlooked Genres of Domestic Terrorism

Some Overlooked Genres of Domestic Terrorism

            The trinity of revolutions at the end of the eighteenth century produced much to which we are in debt. Modern democracy, the triumph of reason, mass production are, in a word, the summa of the fruits of this still recent period of human consciousness. Each has its flaws, but it is overdone to simply restate that industry is destroying the planet, that enfranchisement has its disappointing limits, that some dreams of reason indeed produce monsters.

            Yet it is the very insidiousness of such dreams that is their true terror. They overlay our society and ourselves, and thus they are most often overlooked. This isn’t a blame game, for no single person is responsible. But there are those who, upon finding themselves in groups of apparently like-minded others, fall for their weakest aspects of their specific characters, just as we as a society might do in times of wider crisis.

            The pedigree of ‘concerned citizenry’ dates back to the confluence of the bourgeois coming of age, the 1820s and 1830s. This is the world of Jane Austen, of George Elliot, of Stendhal and for that matter, of Schubert. But great art has a way of hovering above the push and pull of daily life, even if, in all of its radical presence – witness for instance Muller’s famous line from Schubert’s Winterreise; ‘If there are no gods upon the earth, then we ourselves are gods’ – it subverts and overcomes the norms and forms of staid civility and ‘proper behavior’. To one’s sense is another’s sensibility, perhaps. Even so, the efflorescence of a new kind of outlook was on the make, that of the emerging middle classes. It is sage to note that even at the height of this class’s self-consciousness, say the Ward Cleaver  tinged c. 1960 or so, only about 60% of American families conformed to the ‘nuclear’ ideal, an apropos adjective, given this other steadily enlarging skeleton in the post-war closet.

            Not long after the institution of mass public liberal arts schooling for merchant-class children, coming in part due to the efforts of the first incarnation of ‘bored housewives’ sans internet, the separation of the mentally ill, the criminally insane, and the plain criminal by Pinel, and the inaugural feminism of Harriet Martineau, close friend and intellectual comrade of John Stuart Mill, there appeared the ‘child saving movement’. From factory to school, it represented, at base, a delay in the death sentence of wage slavery. Yet it was also the beginning of the idea that children were not mere chattel. From this point we have, more or less in historical succession, the temperance movement, the suffragettes, the fight against polio etc., including the ‘march of dimes’, and on into our own time. These latter-day saints shall go unnamed here, for wariness of their possible litigiousness, latent or blatant.

            Prudence aside, it is rather a kind of possessive prudishness coupled, to use a word advisedly, with a dark desire to express sexual predation upon young people that drives much of contemporary, if overlooked, domestic terrorism. These are grass-roots movements – though some may be in receipt of public funding, shame on us – and thus differ from the sources which spawn events such as sending young people home to change clothes because their apparel was too titillating for school staff members and administrators to control their own longings. The public castigation of youth in this way is a distended and indirect form of surrogate rape; young women are the ‘special victims’ of these assaults. Perhaps the script-writers of CSI might look into these acts if only for a fresh episode. No, these grass-roots groups are not functionaries of State terrorism, as are the schools, but rather have their own agenda, which often seeks to contravene the law as it is, once again, especially in relation to youth. ‘Parents’ rights’ or ‘parental advocacy’ groups are part of this ilk, as are groups claiming they act for the ‘protection’ of children. NGO’s that are currently seeking to ban various forms of pornography fit this bill to a tee, whether or not their motivation is directly ‘religious’. More than attempting to control the freedom of youth, they ultimately seek a wider control over the freedom of all.

            But these are not the only overlooked terrorists on the domestic front. We also read of yet another Olympic gymnastics coach accused of much more direct sexual assault, who promptly committed suicide when he was exposed. The easy way out, or perhaps he realized that any penalty the State might render would be too good for the likes of him. We are inclined to agree if the latter was the actual case. This is another pattern; adults who desire to work intimately with youth might well be suspect. Thus coaching and sports organizations fall also under this subcutaneous rubric of potential terrorist threats. After all, part of the very definition of terrorism includes the intent to provoke fear and cause injury or even death to regular persons somehow associated with the ideals this or that group wishes to destroy. Young people’s psyches are destroyed by such coaches, sports parents, media – both public and private – which ‘celebrates’ the accomplishments of young athletes with little enough attention paid to how they became so skilled at their respective games.

            But by far the social institution that is responsible for the most per capita acts of domestic terrorism is the family itself. Ninety-five percent of child abuse of all types occurs within its bounds. This normative scene of violence is only heightened, worsened, during a health crisis that forces family members in too close quarters for lengthy amounts of time. This statistic alone puts to rest the incessant decoy of parental groups who, aside from expressing their own desires to control youth, need to provide both cover for and distraction against their ongoing prevarications of the general condition of almost all youth. Counseling programs and social work degrees that focus their curricula on ‘family-based’ solutions are also thus missing the mark, both empirically and ethically, and could be included on the terrorist list.

            So, just for the sake of expositional organizations like the Southern Poverty Law Center, what then do we have?

            1. Parent’s groups: whether shilling for greater ‘rights’, advocating for more influence in the schools – surely the most proverbial Canadian case centered round the farcical revolving door of the Abbotsford school board the 1980s and 1990s, where the province periodically fired it only to have it re-elected – or seeking to ‘protect’ children from everyone else but the most statistically real villains, parents groups retain the air of bourgeois hypocrisy better than any other genre of domestic terrorist.

            2. Training organizations for youth coaching and sports, including those more informally associated with churches: A combination of the will to exert a fascist control over young people – how many times have I witnessed, even on a casual walk with my wife, some coach or official yelling at a young person, right up in their face, using a physically threatening stance? (Let’s not even speak of the parents on the sidelines) – and a patent voyeurism, given the scanty athletic gear for youth in most sports, these ‘adults’ are somewhere down the same road as the now notorious Olympic gymnastics coaches. The fetish surrounding ‘organized sports’ being somehow ‘character building’ for kids is utter nonsense. What they actually teach is competition, the disdain for the weakest link, and that bullying can be internalized and turned against your opponents. Here’s some simple advice to those with an inclination to coach youth sports; find something better to do, if you can.

            3. The family: It has been two centuries of this much vaunted and now nostalgia driven NGO and it is high time it was consigned to the dustbin of a history which aborted itself at the very moment its dreams might have risen above its monsters. I’m open to discuss novel options.

            No doubt this list could be extended to include Norman Rockwellian scout leaders and volunteers and ‘ gender conversion therapists’- those latter’s activities soon to be banned in Canada – but aside from that, when it comes to thinking about domestic terrorism, the usual suspects of ‘Alt-right’, Neo-Nazism et al, or the yet more rare ‘revolutionary’ groups whose heyday was the 1970s, just doesn’t cut it either in terms of actual influence or sheer numbers of persons involved. No, rather the groups and institutions listed here are far more dangerous, act to act, event to event, than anything some utterly marginal ‘ideological’ group could ever muster. The grass-roots terrorists adorn themselves with a rhetoric designed to appeal to all of us who actually practice all the things we are not supposed to practice, including in Canada, what can be called Section 43 violations. They have widespread political support, simply because it is in the character of politics to be cowardly in the face of the mob. They align themselves with the prevailing winds of ressentiment and nostalgia alike, both hallmarks of a fraudulent anxiety that seeks to assuage our deeper misgivings about how we yet provide for our children, such as we may do, on the backs of all those who cannot do the same. It is one thing to sheepishly go about one’s business and work for a better world for all, but to take the penumbra of our desires for control and lust and dress them up in the wooly-eyed vestments of both vanity and vindictiveness places us beyond redemption.

            If it is the case that human reason does sometimes produce not so much monsters per se but rather monstrosities and perhaps, pace Muller, yet monstrous gods, this is not the whole story. Democracy was strengthened by the first feminist groups, children were placed on the long road to attaining fully human rights – though very few nations have yet reached this ideal – drug and alcohol abuse eventually became a topic of health discourse rather than of that moral, and various diseases were overcome. Even so, we must ask after the costs of these changes, for no ‘good in itself’ can function as a social good without addressing the entirety of each historical process. There are events which are evil in principle – the residential schools, for instance – and knowing this, we tend to desire to balance such a reality with the idea that there must also be things which are in principle nothing but good. This is, for the greatest part, simply not so. Coming to terms with this social fact, confronting those who maintain and promote underhanded desires flanked by a masked militia of neo-fascist domestic euphemisms – ‘protection’, ‘discipline’, ‘teamwork’, ‘character’, ‘family values’, etc. – and fighting back against the too-soothing directives of these NGO’s and others will in fact make our society more democratic, by way of extending an holistic human freedom to its most vulnerable members.

            Social philosopher G.V. Loewen is the author of over forty books in ethics, education, health, aesthetics and social theory, as well as more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for over two decades.

On the Act of Understanding the Other

On the Act of Understanding the Other

            “…we must remember this, that the art of understanding adversaries is an innovation of the present century, characteristic of the historic age. Formerly, a man was exhausted by the effort of making out his own meaning, with the help of his friends. The definition and comparison of systems which occupies so much of our recent literature was unknown, and everybody who was wrong was supposed to be very wrong indeed.” (Dahlberg-Acton 1906:202 [1895]).

                The great challenge of our own age, that which imagines itself as verging upon post-historical, remains an historical challenge. The shock of the other, her very existence, both promotes this challenge into an orbit that appears dauntingly distant, but also demotes the value of taking up this challenge as something unworthy of our collective efforts. For the other is at first no friend. And yet the stakes could not be higher. Even in Lord Acton’s period, which is still very much our own as modulated from imperial colonialism to economic neo-colonialism, from biopower presumed to biopower desired, from sex to gender, from race to ethnicity, from labor-based classes to those status-based and so on, people were well aware of the historical cost, not so much of misunderstanding, but of deliberate disagreement for the sake of political opportunism and messianistic adoration. Like moving to the relative minor from the nineteenth century’s dominant major key, our own time has been modulated by these structural forces so that the otherness of the other is much more apparent to us, and much more troubling. There no longer is a ‘white man’s burden’, and if anything, fashionable discourse says to us the opposite: that the white man has imposed a burden upon the world that reaches out from beyond his own recently dug grave. Yet it was this very personage who invented the concept of understanding, after many painstaking millennia. Almost all of our philosophical ideas which aid us in coming to both the understanding of the other and what is also of the utmost, one’s own self-understanding, emerge from the ethics of the West, authored and thought out loud by the best of what is often considered a bad lot.

            If this sounds apologetic in any way, it is because abandoning this discourse means that we are thrown back over into a pre-modernity that is too sure of itself; its religious beliefs, its sense of social order, its political reason, its morality. The Enlightenment, the penultimate fruit of the tree of reason that was first planted some 2.6K years ago in Greece, is the source of historical understanding and also that ethical, for it goes beyond the sense that tolerance alone is a good enough showing to otherness as a principle, just as it makes larger the compassion that was to be shown, in Christian ethics, to the other as an individual. This is one of the reasons why Acton refers to understanding the other as an ‘art’. Art simultaneously participates in the universal and the individual. It brings the cosmos to the person without presuming to personalize it. It allows the intimate to experience the infinite without aggrandizing what occurs between persons into a universal force. Similarly the art of self-understanding, which too must attain a new intimacy in the face of an overwhelming and anonymous world, let alone the incomparably larger cosmos.

            If this is an ideal, let me suggest that before one can attain art, one must task oneself with the more modest act. The act of understanding the other is a beginning, but in our own day, even this appears to be often absent. We hear popular writers speaking of ‘reaching out’ to one another, of tolerance, compassion, even acceptance, but are any of these, or can any combinations thereof, truly generate an authentic understanding of the other as a vehicle for otherness? Here, I am using the term to connote neither the untoward nor the uncanny as such. Yes, both are present in the encounter with the other insofar as the first may be the case if we fail to understand something of her – she may end up presenting a threat to our own parochialism, which is not necessarily a bad thing in and of itself – and the second occurs simply because of the shock of realizing that another human being can in fact be so different from me that I am stretched to recognize her as human. The untoward is what we seek to avoid, but the uncanny cannot be expunged. We simply have to accept this in ourselves through the other as part of the act of understanding. For otherness also resides within, from the metaphoric rhetoric of the unconscious life, to the role stress and conflict that occupies our waking hours. It is quite enough most of the time and for most of us, to nod again to Acton, to ‘make out our own meanings’, oft enough without any help at all, from either friend and certainly not from foe.

            Just so, just now, we see that friend and foe are becoming all too clear, so much so that if one is not the one, one is the other. This is the very essence of pre-modernity in all of its diverse organizational forms. From hunting and gathering, through horticulture and agrarian means of production, the stranger could not be one of us. It is a long-germinating resonance of the second Great Awakening period (c.1790-1840) in the USA that American politics – ironically heralded as the most ingenious, reasoned and liberating if experimental dynamic in world history by De Tocqueville at the very moment it was about to turn inward and fold back upon itself – has seemingly regressed into a bipolar pre-modernity; one is either friend or foe and there is nothing, and more importantly, no one, in between.

            The art of understanding is the culmination of a series of acts which direct themselves toward a sense of self-recognition, thence further, toward a more risky comprehension that the other really is her own person who is under no obligation to agree with me about anything at all. Coming to terms with the other is at first a mere political exercise, but right now we appear to be lacking even this. Such terms are necessary in order for a society to function in its basic sense. We do seem to be starting at a zero point, or rather, restarting. This is due to the fact that what were originally very small populations west of the Alleghenies – it is important to note that the first railhead through this range was only accomplished in 1857 – grew at a rate similar to their political disenfranchisement. When agriculture and ranching became themselves marginal to the emerging industrial economy, these Americans had already girded themselves with a century of ‘awakened’ ideas. If the Puritans were intolerant and neurotic, those whom they pushed westward were idealistic and victimized. This victimology, present from the moment the new republic recognized itself in a post-colonial core, urban, commercial, capitalist, and seeking its own culture, has come down to us as a wider Western culture as the song of all those who suffer from yet larger forces; chief amongst them, globalization. But while Western economies are downshifted by the intense competition afforded by yet further others – those yet more distant and far more strange than even the neighbor who votes for the other party – the deeper source of marginality is the very history of internal colonization and the sheer geography of a land unlike anything one’s ancestors could have imagined. A big land required a big god, required a big man, required a big stick. But did it require a big State, a big heart, a big purse? Perhaps in contradiction with itself, the USA got all of those aspects of largeness, amongst others. ‘Very well, I contain multitudes’, Whitman famously writes at the moment the Alleghenies were pierced by the new industry. Whitman is known as the first truly modern American artist precisely because he recognizes the other inside of himself. In our own age, and contrary to any idea that emanated from that previous, otherness is not something distant, obscure, inhuman, and necessarily defined by existential threat, of whatever nature the corresponding variables may have been in one historical context to the next. But both the language and the countenance of this Great Awakening promoted the old ideas once again to the fore. With just as great an irony, the nation that was once the radical hope of the enlightened world in two centuries would risk becoming a caricature of itself.

            This is why the act of understanding the other must come before that very other, in reaction to our malicious mocking and vindictive vitriol, makes herself into the very caricature we had all along presumed her to be. The rioters at DC were the self-fulfilling prophecy imagined by all those who had marginalized them over the decades. We tend to make our own enemies, most especially, of ourselves. This is why the act precedes the art, just as an apprenticeship comes before any supposed mastery. We are not asking each other to become such masters overnight. Rather, we are proposing the modest endeavor of authentically trying to comprehend what the other really needs, what they think of the world, who they imagine themselves to be. That this is the essence of any human relationship should not be lost on us. For the others are also married, are also working, are also trying to ‘make their own meaning’ in the face of powerfully anonymous forces which are far beyond any individual’s control. The sense that globalization is alone the wedge that drives the West apart from itself is simply another way of pushing off on a yet stranger other the responsibility for self-understanding. If my neighbor is, after all, not my enemy, then the Chinese person is, the Indian person, the Muslim. These ‘strangers at the gates’, to allude to Kipling once again, have, like the rioters, found their way into our way of life. But they are who they are, and not caricatures, not neighbors in the narrow sense. So we must extend the sense of self-understanding, and the only manner of doing so is by augmenting what was originally a religious ethics with that of post-religious thought.

            In book three of my new trilogy, the newly conjoined Queen Guinevere’s final words to the major narrative heroine, telling her at once of the state of her own lover as well as the state of our contemporary love in general, are as follows: “She is alive but you must not delay. The power she has is munificent, but the power they have is not based on one soul, however great. It is known that Dvorak said of Brahms, ‘such a great man, such a great soul, but he believes in nothing.’ Take heed of this mischance, modernity, and choose carefully your nothing.” Our conception of love, and who is worthy of it, are endangered. It is because we have severe doubts regarding our own worthiness and on both counts; are we deserving of love and our we the ones who can love? ‘Love thy neighbor as thyself’ always carried this deeper caveat: it assumes one can love oneself. This is the ‘as’. Then again, to imagine that only we are worthy of love, our own or that of another, is to conflate the abstract ethic with the practical act. It is to submerge a revolutionary sensibility back into a revelationary discourse. What is appropriately ‘revealed’ by relatively freeing ethics from metaphysics is not religion but rather otherness, both internal to self and external in the other to self. Loving oneself includes the task of understanding that we are not one thing, singular, stable, secure in our knowledge of the world. Our global rivals have shed their own parochiality enough to step onto the world stage. Is it either reasonable or ethical that we shrink back before their example and turn inward, replacing what they were with ourselves?

            Enjoin then the act of understanding, which discloses to one’s own being not merely the presence of the other as if she were a distraction or an annoyance, a threat mortal or otherwise, but in fact the authenticity of humanity in its diversity and in its similarity. For in the end we are both like and unlike the other. We may also like and dislike them, just as we already know that we too are likeable on one day, the other on another. Choosing carefully our unbelief includes the ability to comprehend that belief of some sort remains relevant. Even so, of whatever ethic it may promote, the otherness of the other, the difference within, must become a part thereof. The currently faithless faith in ourselves travels with us only until we reach the limen over which otherness dwells. Today, that threshold is what separates the neighbor that must be, and not the stranger that she has previously been.

            Social philosopher G.V. Loewen is the author of over forty books in ethics, education, aesthetics, health and social theory, as well as more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for two decades.

The Religion of Criminality

The Religion of Criminality

            With the news that various faith-based organizations across the nation are flouting by-laws regarding mass assembly, the old tension between church and state has resurrected itself, apropos, given the time of year. For me, it was always to be expected that so-called evangelicals would be at the vanguard of this kind of passive-aggressive resistance to both civility and citizenship, but when Wheatley Ontario’s Mennonites began to jump in, my own quasi-ethnic background surfaced to bite on my own conscience. Not in a serious manner, but just enough to both condemn these erstwhile brethren as well as wonder why they might be engaging in what amounts to a public health menace. No true Christian would ever knowingly put his neighbor at risk. And while it is easier to dismiss the neo-fascist fake Christians as being simply that, when it comes to Menno Simons’ followers the issue appears more nuanced. Why so?

            My own father left home at seventeen, lied about his age and joined the RCN to fight in the Battle of the Atlantic. For the pacifist Mennonites this was more than a scandal. Not only was one engaging in violence but also doing so at the behest of the state, the historical victor over the church, all churches. This paradoxical effort at liberation in part allowed me, decades later, to become who I now am, a critical social philosopher, something that in the rearward facing climes of warmed-over old world beliefs would simply not have been imaginable. I owe my father much on that account. Even so, it is an odd paradox that the one who seeks freedom from the state shares much with the thinker, whose loyalty is also to something other than ideology and citizenship. The Greeks replaced myth with science, language transitioned from mythos to logos, and thus the gods were supplanted by thought itself. Sophia, herself the goddess of wisdom, was kind of like a mole in Greek mythology, unraveling the mythic tapestry from within, unlike Prometheus, who suffered endlessly because though he was also humanity’s ally, he pushed the revolution along from without.

            My father was an insider who went outside. I would never return to complete a personal circle, as it were, but at the same time, I understand the confluence that lies between those whose loyalty is to some higher being, however imaginary or no, and someone like myself, whose loyalty is to what I take to be a higher sensibility; ethics, rationality, reason, interpretation, reflection, critique. Philosophy is, after all, the child of religious thought, just as science is the child of religious myth. The Wheatley group have been engaging in the critique of the state even if they have also been engaged in unethical, even criminal, activity. This is no mere ‘civil’ disobedience on their parts. It is manifestly uncivil to place others at a health risk, especially those who do not agree to be so placed. Is it too much to believe that every single person in this or that congregation would only and ever associate with the remainder of said congregation, day in day out, forever and ever, or at least, until all are vaccinated? This kind of leap of faith is actually more of a chasm than even a belief in God, whose being, after all, is not disproven by science, merely rolled back, much in the same manner as is religious explanation curtailed in its territory by that scientific.

            It is not a leap that I am willing to make. The local public authorities must get much more serious about stopping such assemblies. They can even use Christian ethics to support their legal efforts. Why do the vast majority of churches meet on-line, when all of them would ideally meet in person? This alone dispels any far-fetched rationale that only a very few churches – say in the rural Fraser Valley of BC and in similar areas within Ontario and Quebec, for instance – have the ‘true’ message of their God in their hearts. No, these folks are simply using religion to commit a crime, and in doing so, have placed themselves on the same spectrum as the likes of the Taliban. How far will they go in their delusion of being persecuted? Maybe we should ask the average Afghani to predict what the thin edge of the wedge can really mean when people use their fraudulent faith as a cloak for their more naked desire for power.

            Social philosopher G.V. Loewen is the author of over forty books in ethics, health, education ,aesthetics and social theory, as well as more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for two decades.

In Defense of Pornography as a Theater of Human Freedom

Senator aims to curb ‘violent’ porn, pitches mandatory age verification for online sites | CBC News

In Defence of Pornography as a Theatre of Human Freedom

            In the Mad-TV satire ‘What Men Want’, a woman steps into the original Mel Gibson role as the gender-reversed script ambles along its expected course, this time with the woman being able to hear the men’s innermost thoughts in her own head. The answer is simple, and in one scene, where the narrator says farewell to her dying grandfather, she intones: ‘I’ll miss you grandpa’. He replies, ‘I’ll miss you too, sweetie – (then silently) But not as much as I’ll miss porn!’. For men in particular this could be interpreted as a ‘me too’ moment, but however that may be, I will argue in the following why society as a whole might well miss pornography and erotica more than we may at first imagine.

            My experience with pornography-erotica, call it what you will, tells me I am consuming an aspect of base culture. As theatre, mostly plotless and with acting culled from an underground high school yearbook activity, it receives a solid ‘D’ rating. As sex itself, it is dull, stereotyped, unimaginative and attempts to win one over – whatever that may entail – with grandstanding (mostly) youth showing off. It is no surprise that, as with athletics, anything that so intensely involves the body as a physical vehicle should be the basic preserve of youth. And sadly, in our society, this is mostly what youth have to offer; their pristine and charming physiques. Pornography is in all aspects juvenile, from its representations of youth by those far older to its motives. It is at source about money and not about sex, so it is also essentially dishonest. Given this, why defend it at all?

            Though it cannot be defended as an aesthetic object, I suggest that it must be defended as an ethical one. At first, this seems a contradiction. While art is likely the highest expression of human freedom, attaining a status that transcends even history by communicating perennial truths of the human condition to and from diverse periods and variations thereof, the portrayal of sexuality alone speaks at best only of desire and passion. What is missing in pornography is the Gestalt of humanity; its passions, some certainly present, but also its compassions, which are wholly absent; its desires yes, but also alongside, its anxieties. It is therefore also not an ethical ‘object’. But what pornography does contain is a potent ethical objection to the self-imposed limitations we humans have a tendency to exert upon ourselves and others. Working from the simple premise that if thine eye offends thee, pluck it out – turn off the e-device but only for thine own self – any ethical objection to that which serves to place social norms and institutional orders into perspective must be applied first to one’s own self-understanding. As soon as it attempts to dictate what others shalt or shalt not do it strays over the line of ethics and into the space of fascism. And this is precisely the line that any call for the policing of the viewing of pornography based on age-related limits is doing.

            Creeping fascism always plays the same tired game, and it is astonishing that, given recent history, we are still attracted to it. ‘I’m not trying to shut the porn industry down, I’m only trying to protect our children.’ In Canada, anyone twelve years old and above is legally entitled to have actual sex. There are a few reasonable age restrictions between twelve to fifteen, but the principal is clear. Youth (12-17) is its own category under Canadian law, as distinct from children (2-11). The fact that youth are no longer subject to being forced into surrogate sex with adults through corporal punishment underscores this separation. France remains a rare European country that has not banned this practice, so is it surprising that it is one country cited in the above article that seeks to ban viewing of sexual material by minors? For the French, apparently, youth are to remain sexual objects in the service of adults and can have little or no sexual agency of their own. Canadians are better than that, and by ‘better’, I mean, more ethical. The call to criminalize youth sexuality is both a regression and an expression of adult ressentiment specifically against the hard fact of the loss of our own youth and the future of humanity more generally. But by calling attention to the nostalgic and altogether deliberately naïve idea that young people are somehow not sexual beings and need to be ‘protected’ from sexuality until they are eighteen, the fascist attempts to take on the guise of guardian angel. ‘Save the children!’ He cries, from themselves, from evil adults, from evil itself!

            Anyone who agrees with this kind of suggestion is committing the ethical error of projecting one’s own vain desires onto young persons. Pornography too exhibits these desires – ‘discipline’ sites are the most obvious expression thereof; why else would we be attracted to the idea that youthful looking actors should portray the very minors we are supposedly seeking to protect? Why would such roles always be those that require such discipline: physical, sexual, and political? – and in so doing it provides young people with an important insight: we adults want to harm you because you represent all that we have lost, including beauty, guilelessness, openness, and spirit. We might even hate you, but alas, direct hate crime is already illegal in Canada and thus we must express our dark passions in another way: limit your freedom, your sexual liberation, your mischievous fun. Portray you as disobedient pests who, if you can no longer be beaten in reality, at least you can be allegorized as being beaten in virtuality. Just so, to suppress your knowledge of how we actually think of you is one of the core reasons for banning youth access to pornography.

            All fascists fear exposure of their true desires. These include ultimate control and the possession of a singular authority. They too know God is dead, but unlike more modest persons, they’re quite willing to fill in with the hope of making it a permanent situation. Hence the real ‘creeps’ in our society are not so much the relatively rare on-line child ‘groomers’ or molesters but rather the much less rare closet fascist who shows us just enough flesh so that we are distracted from noting the bones in behind him. He always begins with seemingly the most reasonable premise and this ‘foot in the door’ technique is also dishonest: ‘our children are vulnerable’ (And why so? Because we tend to control and baby them beyond their years lived). He uses seemingly reasonable analogies which turn out to be spurious: ‘films have limited access’ (In public only. Anyone can view an R-rated film without the fear of invasive criminalization in private and internet viewing is always already in private). He leaves out his true demands: ‘I’m only talking violent porn, here’ (in age-restricting porn sites you lose access to all porn, not just the minor percentage of it that might qualify as ‘violent’). He represents himself as reasonable: ‘I know this is a delicate topic’ (So was the so-called Jewish Question). The limits which are in place walk the actually delicate line between impinging upon hard-won and truly fragile democratic freedoms and the advice of child development experts and discourses: here’s some warnings and judge accordingly; some children might be disturbed by this or that material, others not, or yet some parents themselves might be warned off. Indeed, if I were to support age-restrictions on sexual material I would place them between the ages of 12 and 40. Anyone under or over those ages would not be permitted to view it. On the one hand because, according to the American Psychiatric Association, childhood ends at age 12 in important and specifically sexual ways – their definition of pedophilia, for instance, runs as ‘having a prurient interest in children under twelve’ – and on the other, mature adults need to focus on saving the planet and its life, including one another. Enough distraction, enough fantasy. Pornography is an education, of sorts, and it is at best trite to state that reality and fantasy are seldom the same thing. The world is in the shape it is in not because youth cannot distinguish between the two of them. Ask yourself why it took a sixteen year old with a disability to call our wider attention to the climate crisis? Ask your very much adult stockbroker, financier, captain of industry, or wonder of wonders, politician, why it wasn’t they who provided such an alert, amongst others. And then we can ask why yet other adults willingly take on the role of domineering Lydias – a role that is, with ironic relish, only barely admissible within the fantasy of discipline-oriented pornography – intent on correcting our bad habits without respect to our freedoms. An educative pornography might well include titles such as the all too obvious ‘Handmaid’s Tail’ by Marguerite Göttwood, in which such self-proclaimed defenders of ‘morality’ can bare yet more of their sorry selves.

            If one wanted to construct a genuine ethical argument against the decoys of contemporary social life, pornography included, I would be the first to entertain it. It would first have to outline the activities sanctioned by society that distract us from both the existential profundity of human life as well as the future of our collective existence. These are: organized sports (ironically a ‘must’ for youth, supposedly), all non-critical entertainment fictions and video games (Atwood not included), erotica/pornography, holidays both consumer and religious – and, speaking of reality and fantasy, is it really the case that we can distinguish such days? – conspiracy ‘theories’ of all kinds, obsessions with speculative, if, in principle interesting, topics such as extraterrestrial intelligence and ‘paranormal’ events, and the like. At the top of such a list of unethical attempts to divert our attention from serious global conditions would be our neurotic compulsion to rationalize our resentment of youth.

            If made, such an argument would be valid across the ethical board. But the message we send to both present-day youth and future society alike is that we, bereft of both conscience and foresight, have instead opted to suppress the curiosity, the spirit, the very existential verve of young people who, robbed of their nascent capacity to think for themselves through schools, media, and portions of the legal apparatus perhaps to be extended, will be unable to avoid the very fate we have already set out for them. This satisfies us as well, for it will not be we ourselves who have to live in the denuded future of a well-raped Earth. Youth will pay simply for being young.

            The call to limit youthful experience of the world in any way, no matter how juvenile the material or knowledge, only adds to the sense that we have given up on an ethical human future. Shutting it down ahead of time, exerting a pre-emptive strike against the coming freedom of world youth, is the evil privilege of adulthood. And adults are, in fact, old enough to know that we either use it or lose it. We betray our truer selves as maliciously resentful oversized children in its use.

            Social philosopher G.V. Loewen is the author of over forty books in ethics, education, aesthetics, health and social theory, and more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for two decades.