09/5/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 4)

0025 Hazony points to the obvious.  Humans evolve in social circles where there are many relationships between a more powerful individual and a less powerful one, starting with mom, dad and their children.  The organizational structure of this foundational institution is discussed in A Primer on the Family.

0026 The family starts in the Lebenswelt that we evolved in.  So, there is more.

We must add the unconstrained social and labor specializations that characterize our current Lebenswelt.

Our current Lebenswelt is not the Lebenswelt that we evolved in.

0027 The organizational structures of civilizationB is a topic worthy of consideration.  The institutionaC and sovereignbClevels of the society tierC contextualize the organization tierB.  The organization tierB encompasses productionaB, exchangebB and assessmentcB.  The organization tierB emerges from (and situates) the individual in communityA.

Too bad inquiry into the organization tierB is yet to be initiated.

Advancements are blocked by marxist theory, in its various guises.  Marxist theory offers a “scientific” model that forecloses intellectual exploration of the organizations tierB.

0028 The model goes like this:

The diverse relations between more powerful and less powerful individuals in the organization tierB are equivalent to the relation between oppressors and oppressed.

The two are more than equivalent.  They are contiguous.

Figure 8

0029 What does contiguity imply?

Peirce’s category of secondness consists of two contiguous real elements.  The contiguity is not a real element, it is the substance that causally binds the two real elements.  The marxist substance carries the character of equivalence, but that is not enough.  Ask any marxist.  The causality is systemic.

Anyone who disagrees speaks with what Jacques Lacan callsthe master’s discourse.  Here is the oppressor.

Anyone who agrees speaks, to me3b, in discourses that Lacan labels, hysteric (for some) and scientific (for others).  For the most part, I find it hard to tell the difference.  I suppose the label depends on the slogan2a.   Each slogan2a addresses the one who asks what does this mean to me3b.

“Me3b” is a placeholder, virtually situating the person’s reflection3b in the marxist mirror of the world3a.

0030 Oppressed? Or oppressor?  Find a location within the abundance of asymmetric relations contained within the organization tierB.

Here is a diagram of the marxist interscope, as far as this discussion sees.

09/4/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 5)

0031 From the masterwork, How To Define the Word “Religion“, one finds that there are three tiers to the presence underlying the word, “religion”.

They are the societyC, organizationB and the individual in communityA.

The society tierC puts the organization tierB into perspective.  The organization tierB emerges from (and situates) the individual in communityA.

Each tier is diagrammed as a three-level interscope.

0032 So, let me talk business.

When an young individual in communityA enters the organization tierB, by going to work, “he” engages a number of asymmetric relations.

How does a young personA navigate these relationsB?

Obviously, the individual in communityA relies on what “he” has been taught.

0033 American classical liberals teach that the individual should have a dream2a.

French classical liberals instruct the individual with tropes about equality, freedom and human brotherhood2a.  These expectations2a encourage asymmetric business relations to be “win-win”.

Marxist (il)liberals indoctrinate slogans raising awareness of how asymmetric relations between individuals somehow cause (are contiguous with) systemic oppression2a.

0034 Liberalism offers a dream.  Marxism offers a nightmare.  Choose your false consciousness.

0035 Hazony describes the pairing as a dance.  In this dance, one party negates the other.  Thus, the dance is more like the mating ritual between the male and the female praying mantis.  The dance ends when liberalism gets devoured as food for the fertilized egg sacs of marxism.  Afterwards, an all-consuming fecund marxism dies from her own contradictions, in the winter of her totalizing reign.

0036 Why do I say this?

Compare the perspective-level actualities2c for American enlightenment and postmodern marxism.

Figure 10

0037 When the American enlightenment is reflected in the mirror of the world3a, slogans2a call for individuation1b.  The asymmetric relations characterizing the organization tier are depicted as opportunities and hazards for fashioning a dream2a based on one’s talents and dispositions1a.  When confronted with oppressors, the individual should learn how to detect, avoid and escape.  When confronted with mentors, the individual should figure ways to flourish.

0038 Indeed, in America, opportunities1b for success are manifold, ask any movie actress2b promoted by the notorious Harvey Winerock, who turns out to be a postmodern marxist2a,b,c.

In contrast, millions of less-promoted actresses now live in movies of their own, the comedies and tragedies of life in the family2aB, the traditional portal to the organization tierB.  For every one actress who reaches an accommodation2b with Harvey, by playing through his disgusting game1b, millions of women discover that the asymmetric relations inherent in the family realize2b their dreams2a.

Who should be teaching whom?

Surely, a Hollywood actress stands in asymmetric relation to innumerable mothers, among others.

So, what does she preach?

Marxist slogans2a?

Why?

In order to attain her dream2b, she is required to become so oppressed2c that she cannot recognize herself as an oppressor2c.  She lives out the scientific truth of marxism2c. She submits1b and receives both rewards and marxist illumination2b.

0039 Why are so many civic institutions of American liberalism now controlled by marxists?

The marxist perspective translates the asymmetric relations of the organization tierB into the languages of oppressor and oppressed.  Mirroring this perspective2c, slogans2a emerge from a righteousness1a that demands submission of the oppressors1b.  One party in all asymmetric relationsB is already guilty of oppression1a on the basis of participation in the system.  That party cannot be the marxist, who represents the oppressed.

By definition, the oppressed2c, such as Harvey Winerock and the Hollywood actress, are exempt because each is a marxist occupying a powerful position in a once civic, now marxist, institution.  Each, in his and her own way, is a victim in an asymmetric relation with a more powerful individual.

For the actress, that more powerful individual is Harvey.

For Harvey, that more powerful individual is the one who bought his soul.

09/3/20

Comments on Yoram Hazony’s Post (2020) “Challenges of Marxism” (Part 6)

0040 Harvey Winerock is the poster boy of the marxist endgame.

Here is a character at home with the cruelty of the organization tierB, where asymmetric relations among individuals is contiguous with systemic oppression.  Harvey stands as a gatekeeper for the studios of Hollywood.  He is a gargoyle.  Actresses and actors must speak the proper slogans2a and submit to the proper humiliations1b in order to pass into the bewitched enclave where every asymmetric relation stinks of systemic exploitation.  Welcome to an institution filled with marxists.

0041 Harvey lives the marxist dream.

Until, of course, he does not.

Why?

Others can play the game.  The organization tierB changes, every so slightly.  The identification of oppressor and oppressed2c shifts out of his favor.  Harvey and the actress point fingers in a house of mirrors.

0042 Hazony writes of marxism as the end of democracy.

It is really the end of sanity.

Why do French liberals (aka, “old time democrats”) and American liberals (aka, “tea party republicans”) find common cause in 2020?

They both gaze into the house of mirrors that is postmodern modernism.

There is one encouraging feature about the current scene.  American academics, hatching the mantis eggs of the Frankfurt school, succinctly articulate their ever-expanding agendas.  Hazony comes close to appreciating the paradox, where any asymmetric relation within the organization tierB may be interpreted as systemic oppression2c.  If this actuality2c is true and if the organization tierB is full of asymmetric relations (not just full, but bursting with them), then systemic oppression2c is everywhere, except for once-liberal institutions under the control of marxists2b.

0043 What a joke.

InstitutionscC contextualize organizationsB.  InstitutionscC justify organizationsB on the basis of righteousness2a.  Marxists act as if they are institutionscC without the trappings of an organizationB.  Yet, organized they are.  They demand sovereign power3b in order to achieve the organizational goals2b that actualize their slogans2a.  Harvey Winerock and the movie actress both exemplify the exceptional character of marxists.  They are exempt from the marxist critique2c because they self-identify as marxists.

Harvey is promoted by other marxists within the studio system, just as homosexual priests promote their confreres, actresses promote their marxist causes, and public school teachers protest for better wages, in order to get better working conditions.  No, nobody here engages in asymmetric relations that characterize the organization tierB.  Instead, the avatars of the “be little men” movement say that men must become aware how systemic oppression is built into their life, their liberty and their pursuit of happiness.

No, marxists cannot see their reflections in the mirror of the world3a, because their illumination2c is supposed to be reflected in the mirror of the world3a.  They see their illuminance2c, not themselves, in their slogans2a.

 0044 Academic postmodern marxist disciplines are inquiries into how this or that asymmetric relation in the organization tierB somehow causes (is contiguous with) a relation between oppressor and oppressed2c.   Marxists destroy once-liberal civic institutions from within, simply by identifying and promoting others who are self-identified victims (and extollers2a) of particular types of systemic oppression2c.  Indeed, their organizational objectives2b force others into submitting1b to slogans2a that assign guilt for participation in systemic oppression1a.

0045 Ultimately, sovereign power3b is required in order to promulgate their organizational objectives2b.  And, this is the ultimatum that Hazony fears.  What happens when marxists gain control of the levers of state power?

Yoram Hazony’s article is an intimation of what will be exposed when conservative, Christian and nationalist citizens challenge Big Government (il)Liberalism, the hidden and the complete perversion of the Enlightenment tradition.

0046  Five related works are available at www.smashwords.com.

A Primer on the Category Based Nested Form

A Primer on Sensible and Social Construction

How To Define the Word “Religion”

A Primer on the Family

A Primer on the Organization Tier (First and Second)