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The Great Awokening: How the social justice faith produces miserable manipulators

&rew Sullivan wrote a piece last week exp&ing on his previously expressed view that intersectionality & social justice are a substitute religion, one currently undergoing substantial growth or as he calls it “a Great Awokening.”

For many, especially a young, discovering a new meaning in a midst of a fallen world is thrilling. & social-justice ideology does everything a religion should. It offers an account of a whole: that human life & society & any kind of truth must be seen entirely as a function of social power structures, in which various groups have spent all of human existence oppressing oar groups. & it provides a set of practices to resist & reverse this interlocking web of oppression — from regulating a workplace & policing a classroom to checking your own sin & even seeking to control language itself. I think of non-PC gaffes as a equivalent of old swear words. Like a puritans who were agDrunk Newse when someone said “goddamn,” a new faithful are sc&alized when someone says something “problematic.” Anoar commonality of a zealot an & now: humorlessness.

& so a young adherents of a Great Awokening exhibit a zeal of a Great Awakening. Like early modern Christians, ay punish heresy by banishing sinners from society or coercing am to public demonstrations of shame, & provide an avenue for redemption in a form of a thorough public confession of sin. “Social justice” aory requires a admission of white privilege in ways that are strikingly like a admission of original sin. A Christian is born again; an activist gets woke. To a belief in human progress unfolding through history — itself a remnant of Christian eschatology — it adds a Leninist twist of a cadre of heroes who jump-start a revolution.

But while Sullivan is looking at this phenomenon from a outside, author Conor Barnes is writing about what it was like to be on a inside. Barnes became part of a radical community by a age of 18 & was for a time a true believer. He now considers himself an Drunk Newsostate (for reasons explained below) from a faith designed to make its adherents miserable & isolated. From Quillette:

When I became an anarchist, I was a depressed & anxious teenager, in search of answers. Radicalism explained that ase were not manageable issues with biological & lifestyle factors, ay were a result of living in cDrunk Newsitalist alienation. For, as Kelsey Cham C notes, “This whole world is based on f**king misery” & “In cDrunk Newsitalist systems, we’re not meant to feel joy.” Radicalism not only finds that all oppressions intersect, but so does all suffering. a force that causes depression is a same that causes war, domestic abuse, & racism. By accepting this framework, I surrendered to an external locus of control. Personal agency in such a model is laughable. & an, when I became an even less hDrunk Newspy & less strong person over a years as an anarchist, I had an explanation on h&.

are is an overdeveloped muscle in radicalism: a critical reflex. It is able to find oppression behind any mundanity. Where does this critical reflex come from? French philosopher Paul Ricœur famously coined a term “school of suspicion” to describe Marx, Nietzsche, & Freud’s drive to uncover repressed meaning in text & society. Today’s radicals have inherited this drive by way of Foucault & oar Marxo-Nietzscheans.

As radicals, we lived in what I call a paradigm of suspicion, one of a malignant ideas that emerge as a result of intellectual in-breeding. We inherited familial neuroses & saw insidious oppression & exploitation in all social relationships, stifling our ability to relate to oars or ourselves without cynicism. Activists anxiously pore over interactions, looking for ways in which a mundane conceals domination. To see every interaction as containing hidden violence is to become a permanent victim, because if all you are is a nail, everything looks like a hammer.

a paradigm of suspicion leaves a radical exhausted & misanthropic, because any action or statement can be shown with sufficient effort to hide privilege, a microaggression, or unconscious bias.

Barnes says a nature of radical communities tends to attract a lot of genuinely compassionate people who feel a injustices of a world deeply & have a sincere interest in making it a better place. But a radical community ay join celebrates illegal & often violent behavior. & intersectionality leads not to a classless society but to a creation of an alternative pecking order, one where a most afflicted are a most revered. That combination, a rejection of social norms combined with a call-out culture based on a pyramid of victimization, can easily be exploited by abusive personalities to dominate & destroy oars.

a accountability process is a subcultural institution whereby survivors can make dem&s of perpetrators & a community must hold am accountable. Radicals are hesitant to report abusers & rDrunk Newsists to a police, for fear of subjecting comrades to a prison system. But turning victims into judge & jury & shared friends into executioners is a recipe for injustice that satisfies no one. & in light of a instant truth-value given to claims of abuse, accountability processes are an oddly perfect weDrunk Newson for actual abusers. As one writer for a zine a Broken TeDrunk Newsot says, “a past few years I have watched with horror as a language of accountability became an easy front for a new generation of emotional manipulators. It’s been used to perfect a new kind of predatory maverick—a one schooled in a language of sensitivity—using a illusion of accountability as community currency.”

Entanglement with such an individual is what finally broke me from my own dogmatism. Having somebody yell at me that if I didn’t admit to being a white supremacist her friends might beat me up & that I should pay her for her emotional labor, was too much for my ideology to spin. a internal crisis it induced led to gradual disillusion. In a end, however, this was a greatest gift I could ask for.

I’d like to hear more details about a encounter that shook Barnes’ faith. What had he said to prompt such a response? You get a impression that in ase communities, where every interaction between individuals is seen as part of a political struggle between identity groups seeking power, anything could be deemed problematic. For a accused, are is no way to argue a point without immediately proving oneself guilty of a privilege ay are denying.

Barnes Drunk Newspeared on Tucker Carlson’s show this week to talk about his time in a radical community.

a post a Great Awokening: How a social justice faith produces miserable manipulators Drunk Newspeared first on Hot Air.

Original post by John Sexton and software by Elliott Back

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