"Truly, whoever can make you believe absurdities can make you commit atrocities."
Voltaire
"It should be blindingly obvious by now that the identity politics of race, religion and ethnicity are deeply poisonous, blinding us from seeing our common humanity. The left and the right are equally capable of weaponizing identity to justify violence."
Lee Fang
“The further a society drifts from the truth, the more it will hate those who speak it.”
Selwyn Duke
Coleman Hughes discusses his mistreatment by TED with Glenn Greenwald on System Update. Also discussed, TED's betrayal of its stated principles. It's clear that modern day TED would have done the same with Martin Luther King, given that Coleman's talk was in favor of color-blindness.
Wow. It only took 30 minutes for Planned Parenthood to figure out that the main reason for the psychological distress of a young autistic adult was that he was born in the wrong body. I wonder how many regressive stereotypes they employed to figure this out before issuing a long-term prescription for infertility–inducing cross-sex hormones.
In late July, while his parents were out of town and after he had come of age, Fred went to Planned Parenthood, which prescribes hormones to any legal adult without a letter from a therapist or a formal diagnosis of gender dysphoria. The only requirement is a brief consultation, usually with a nurse practitioner, about the drugs’ effects, which range from mood swings and male pattern baldness to permanent infertility.
How brief? Fred arrived at his local clinic, on North Fullerton Ave. in Montclair, New Jersey, at around 11:00 a.m., according to phone tracking data his parents used to monitor his whereabouts. By 11:39, they received a text message from CVS: Fred’s estrogen prescription was on its way. Instead of a months-long evaluation by expert psychiatrists, a nurse practitioner had, in little over 30 minutes, prescribed their special-needs son a powerful drug without their knowledge or consent.
"It’s criminal what Planned Parenthoods all over the country are doing," Fred’s mother, a New Jersey pediatrician, said. "And most people have no idea this is happening."
For much of history, societies have violently oppressed ethnic, religious, and sexual minorities. It is no surprise that many who passionately believe in social justice came to believe that members of marginalized groups need to take pride in their identity to resist injustice.
But over the past decades, a healthy appreciation for the culture and heritage of minority groups has transformed into a counterproductive obsession with group identity in all its forms. A new ideology aiming to place each person’s matrix of identities at the center of social, cultural, and political life has quickly become highly influential. It stifles discourse, vilifies mutual influence as cultural appropriation, denies that members of different groups can truly understand one another, and insists that the way governments treat their citizens should depend on the color of their skin.
This, Yascha Mounk argues, is the identity trap. Though those who battle for these ideas are full of good intentions, they will ultimately make it harder to achieve progress toward the genuine equality we desperately need. Mounk has built his acclaimed scholarly career on being one of the first to warn of the risks right-wing populists pose to American democracy. But, he shows, those on the left and center who are stuck in the identity trap are now inadvertent allies to the MAGA movement.
In The Identity Trap, Mounk provides the most ambitious and comprehensive account to date of the origins, consequences, and limitations of so-called “wokeness.” He is the first to show how postmodernism, postcolonialism, and critical race theory forged the “identity synthesis” that conquered many college campuses by 2010. He lays out how a relatively marginal set of ideas came to gain tremendous influence in business, media, and government by 2020. He makes a nuanced philosophical case for why the application of these ideas to areas from education to public policy is proving to be so deeply counterproductive—and why universal, humanist values can best serve the vital goal of true equality. In explaining the huge political and cultural transformations of the past decade, The Identity Trap provides truth and clarity where they are needed most.
I wrote a letter to BU’s president that afternoon, stressing that beyond the problems with Mr. Kendi’s vision, the more fundamental issue concerned betraying the university’s research and teaching mission by making any ideology institutional orthodoxy. Nothing changed. Even now, BU is insisting it will “absolutely not” step back from its commitment to Mr. Kendi’s antiracism.
Mr. Kendi deserves some blame for the scandal, but the real culprit is institutional and cultural. It’s still unfolding and is far bigger than BU. In 2020, countless universities behaved as BU did. And to this day at universities everywhere, activist faculty and administrators are still quietly working to institutionalize Mr. Kendi’s vision. They have made embracing “diversity, equity and inclusion” a criterion for hiring and tenure, have rewritten disciplinary standards to privilege antiracist ideology, and are discerning ways to circumvent the Supreme Court’s affirmative-action ruling.
Most of those now attacking Mr. Kendi at BU don’t object to his vision. They embrace it. They don’t oppose its establishment in universities. That’s their goal. Their anger isn’t with his ideology’s intellectual and ethical poverty but with his personal failure to use the money and power given to him to institutionalize their vision across American universities, politics and culture.
Whether driven by moral hysteria, cynical careerism or fear of being labeled racist, this violation of scholarly ideals and liberal principles betrays the norms necessary for intellectual life and human flourishing. It courts disaster, at this moment especially, that universities can’t afford.
What is the telos of university? The most obvious answer is “truth” — the word appears on so many university crests. But increasingly, many of America’s top universities are embracing social justice as their telos, or as a second and equal telos. But can any institution or profession have two teloses (or teloi)? What happens if they conflict? ...
I am not saying that an individual student cannot pursue both goals. In the talk below I urge students to embrace truth as the only way that they can pursue activism that will effectively enhance social justice. But an institution such as a university must have one and only one highest and inviolable good. I am also not denying that many students encounter indignities, insults, and systemic obstacles because of their race, gender, or sexual identity. They do, and I favor some sort of norm setting or preparation for diversity for incoming students and faculty. But as I have argued elsewhere, many of the most common demands the protesters have made are likely to backfire and make experiences of marginalization more frequent and painful, not less. Why? Because they are not based on evidence of effectiveness; the demands are not constrained by an absolute commitment to truth.
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