{"id":6250,"date":"2023-04-18T08:00:00","date_gmt":"2023-04-18T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=6250"},"modified":"2023-01-01T17:25:20","modified_gmt":"2023-01-01T17:25:20","slug":"looking-at-gad-saads-book-2020-the-parasitic-mind-part-11-of-17","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=6250","title":{"rendered":"Looking at Gad Saad’s Book (2020) “The Parasitic Mind” (Part 11 of 17)"},"content":{"rendered":"\n

0075 I left off the previous blog with a question.<\/p>\n\n\n\n

How does one describe the righteousness1aC<\/sub> underlying the postmodern university3aC<\/sub>? <\/p>\n\n\n\n

Here are some candidates.<\/p>\n\n\n\n

\"\"<\/a>
Figure 20<\/figcaption><\/figure>\n\n\n\n

0076 One key to Saad’s nomenclature of “parasite”<\/em> is that one person can self-identify as “oppressed”2b<\/sub>, while the other person is labeled, without self-acknowledgement, as “oppressor”2b<\/sub>.  The former is the parasite.  The latter is the host.  Parasites survive by getting around the defenses of the host.<\/p>\n\n\n\n

The academics expressing the “ostrich parasitic syndrome”<\/em> survive by repackaging (or “mimicking”) select orthodox views3a<\/sub> while rejecting other orthodox views3a<\/sub>.  Thus, the postmodern know-it-all celebrates the critically evaluated3b<\/sub>distinction between “oppressed”2b<\/sub> and “oppressor”2b<\/sub>, while decrying the divinely-appointed (as well as naturally selected) biological distinction1<\/sub> between men and women2<\/sub>.<\/p>\n\n\n\n

0077 Now, take a look at the above figure.<\/p>\n\n\n\n

0078 Does the reader see an inconsistency?<\/p>\n\n\n\n

How can the righteousness1aC<\/sub> underlying the multiversity3aC<\/sub> simultaneously signal the virtues of the human will1aC<\/sub> and the new world order1aC<\/sub>?<\/p>\n\n\n\n

Well, righteousness1aC<\/sub> belongs to category of firstness.  The logic of firstness is inclusive and allows contradictions.  So, a contradiction does not really exist, because, in the normal context of the new academy3aC<\/sub>,<\/em> the virtues of the human will1aC<\/sub><\/em> and the virtues of the new world order1aC<\/sub><\/em> belong to the same sea of possibilities1aC<\/sub><\/em>.<\/p>\n\n\n\n

0079 Here is one way to appreciate the two apparently conflicting sets of virtues<\/em> bound in the same sea of possibility1aC<\/sub>, which I call, the potential of ‘signaling virtue’1aC<\/sub><\/em>.<\/p>\n\n\n\n

The righteousness that signals the virtue of the human will1aC<\/sub><\/em> sustains the actuality on the content level2aC<\/sub>.<\/em><\/p>\n\n\n\n

The righteousness that signals the virtue of the new world order1aC<\/sub><\/em> virtually empowers the potential on the situation level1bC<\/sub><\/em>.<\/p>\n\n\n\n

0080 Here is a picture.<\/p>\n\n\n\n

\"\"<\/a>
Figure 21<\/figcaption><\/figure>\n\n\n\n

0081 In short, the righteousness1aC<\/sub><\/em> that underlies the three-level interscope2aC<\/sub>,<\/em> in the normal context of the new academy3aC<\/sub>,<\/em> potentiates two sets of virtues: the first set celebrates the human will1aC<\/sub><\/em> and the second set calls for an order1bC<\/sub> that accomplishes all the other aspects of righteousness1aC<\/sub><\/em>.  The other aspects are listed above.<\/p>\n\n\n\n

0082 The next question?<\/p>\n\n\n\n

Who can deliver the powers to reconstitute orthodox virtues into attributes of the “oppressed”, to reconstitute orthodox shames into attributes of the “oppressor” and to enforce the privileges obtained by self-identification as “oppessed”?<\/p>\n","protected":false},"excerpt":{"rendered":"

0075 I left off the previous blog with a question. How does one describe the righteousness1aC underlying the postmodern university3aC?  Here are some candidates. 0076 One key to Saad’s nomenclature of “parasite” is that one person can self-identify as “oppressed”2b, while the other person is labeled, without self-acknowledgement, as “oppressor”2b.  The former is the parasite.  The latter is the host.  Parasites […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[280],"tags":[],"class_list":["post-6250","post","type-post","status-publish","format-standard","hentry","category-intimations-of-political-philosophy"],"yoast_head":"\nLooking at Gad Saad's Book (2020) "The Parasitic Mind" (Part 11 of 17) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=6250\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Gad Saad's Book (2020) "The Parasitic Mind" (Part 11 of 17) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0075 I left off the previous blog with a question. How does one describe the righteousness1aC underlying the postmodern university3aC?  Here are some candidates. 0076 One key to Saad’s nomenclature of “parasite” is that one person can self-identify as “oppressed”2b, while the other person is labeled, without self-acknowledgement, as “oppressor”2b.  The former is the parasite.  The latter is the host.  Parasites […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.raziemah.com\/blog\/?p=6250\" \/>\n<meta property=\"og:site_name\" content=\"An Archaeology of the Fall\" \/>\n<meta property=\"article:published_time\" content=\"2023-04-18T08:00:00+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.raziemah.com\/blog\/wp-content\/uploads\/2023\/01\/Slide20.png\" \/>\n<meta name=\"author\" content=\"admin\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"admin\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"3 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250\"},\"author\":{\"name\":\"admin\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/#\\\/schema\\\/person\\\/ad695f570ebd1b2a6f85c4ac5badcd04\"},\"headline\":\"Looking at Gad Saad’s Book (2020) “The Parasitic Mind” (Part 11 of 17)\",\"datePublished\":\"2023-04-18T08:00:00+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250\"},\"wordCount\":448,\"image\":{\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/wp-content\\\/uploads\\\/2023\\\/01\\\/Slide20.png\",\"articleSection\":[\"Intimations of Political Philosophy\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250\",\"url\":\"https:\\\/\\\/www.raziemah.com\\\/blog\\\/?p=6250\",\"name\":\"Looking at Gad Saad's Book (2020) \\\"The Parasitic Mind\\\" (Part 11 of 17) - 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