Teaching White Hatred…Accidentally

There are a lot of websites and videos online illustrating how terrible Europeans were with respect to establishing their overseas colonies or how poorly minorities have been treated in the former colonies of Canada and the United States. These sources are often used in primary, secondary and university classrooms. These ideas have their place in an accurate retelling of Canada’s and every other Western nation’s history.

I wonder though: how effectively is this information being presented? Is it taught in a nuanced way where students emerge with an appreciation for the overall ethical and historical significance of these events? Or is it taught in such a way as to push people towards fascism, towards obstructionism, or to reinforce an ideology like progressivism? Regrettably, the way these things are taught sometimes has unintended consequences.

The unstated premise of “white people have enjoyed unearned privilege and power” could be “white people are the enemy of progress.” I accept, historically speaking, that because of that power white people have inflicted–intentionally and unintentionally–a lot of pain and repression on people of color and other marginalized peoples. Also, I totally support the justice aims of everyone being secure in their person and equal under the law; however, the villianizing of white people will no more establish a culture of tolerance, or a more equitable and sympathetic society, than the repression of marginalized peoples could.

I am white (and a male) but I most certainly did not establish the reserve or residential school system. I never held the opinion that women could not do anything a man could do. I have always argued in favour of Canada possessing a progressive tax regime where the nation’s most vulnerable have access to healthcare or unemployment insurance. My being the prototypical “white male” has nothing to do with the values I hold; a sense of justice isn’t limited by or an expression of genetics.

So, I think it would be great if schools taught the facts–that yes Canada has some sordid periods of history–but avoid teaching this collective white guilt nonsense.

To illustrate: when I learned about Catholic repression of Lutherans during the 15th century when I was in my grade 10 history class, I automatically sided with the Lutherans and came to detest Catholicism. This is because I had no larger context to operate under. I had a knee jerk reaction (typical of emotion rather than reason at work). I just saw injustice in the most immediate sense and failed to see a larger picture (mainly because my history teacher was substandard). Over time I came to see the issue in a more nuanced way and that I did not have to practice self hatred (I was a Catholic) in order to feel fraternity with Protestants.

I have since studied race relations at the university level and had professors tell me only white people are capable of being racist or repressing others. I challenged that notion in class by appealing to racial/ethnic differences being the cause of genocides in Rwanda and Turkey in the 20th century; and I pointed to the fact that the Chinese have an unflattering term used in reference to white people that translates to ‘garbage’ and that during the 1930s and 40s Japan taught master race theory to its people. My professors largely ignored me (one literally telling me to just be quiet).

So it seems I had crappy professors and teachers at every level: myopic intellectuals fixated on the moment or present need, incapable of seeing a larger picture.
If we are realistic we accept the fact any individual can not only experience racism but also be a racist. Schools that teach a limited narrative, that refuse to build an appropriate overall context are inadvertently teaching young white people not only to hold a greater sense of civil responsibility to others but also, potentially, to feel a sense of “white guilt.” This is counter-productive; and while this might appease the emotional requirements for revenge held by some of the more emotionally charged folks out there, it results in the creation of a self defeating fiction.

Effective teaching would not result in this happening. If you go into teaching, please do not do this.


The Continued Influence of Ancient Greece

Belief in the “supernatural ” belongs to a “bygone era” (along with the belief in ghosts or that ideas exist outside of mind.) The very act of entertaining the existence of ghosts reflects the continued influence of pre-scientific, mythological thinking on the present; and despite the privileged position reason, logic and science currently occupy, Western culture appears incapable of entirely shedding its ancient skin, e.g. we still call our galaxy the Milky Way even though no one believes in the existence of the goddess Hera; while continuing to entertain the idea of mind-body dualism despite advances in neuroscience which quite satisfactorily describe consciousness—“ideas” if you will—as an emergent quality born out of the complex physical workings of the human brain. There is still a minority of neuroscientists who entertain the notion consciousness implies that the sum of the brain’s parts alone do not satisfactorily explain consciousness; nevertheless, this is a minority position and the neuroscience community appears to have made peace with the fact a physical explanation agrees with observation. Or to invoke Ockham’s Razor the mechanistic explanation definitely makes far fewer assumptions than the idealist explanation does.

So, no brain? No ideas. Yet, an argument can be made ideas potentially exist, i.e. ‘truth’ and ‘beauty’ do not exist “out there” as in some sort of Platonic form; however, it is quite reasonable to suppose—and I’ve heard various philosophers and scientists seriously consider this hypothesis—that once an appropriate mechanism evolves (like the brain, for example) consciousness and then ideas inevitably follow. So, in a sense, ideas exist independent of mind as something potential rather than actual; they just need a host in the same sense a bow needs an archer to pull the string.

Why do people continue to entertain beliefs in things like soul, spirit, idealism, mind-body dualism though? There are a combination of factors but I would appeal first and foremost to Thomas Paine’s explanation, i.e. the long habit of thinking a thing true gives it the superficial appearance of being right.

People have thought these things exist or are true for so long the culture has literally succumbed to a sort of organic or inherited “argument from antiquity”. The reason you appear to even entertain idealism (and by extension mind-body dualism) is Western culture–to which you belong–was shaped considerably by Hellenistic thought. From the Greeks we inherited some useful ways of looking at the world and some not so useful. For example, from the rationalist Thales we inherit the idea that we can explain what happens in the natural world (like a volcano erupting or lightning striking) by appealing to natural causes (or mechanisms) rather explaining these things by saying Hephaestus or Zeus are angry. We also inherited the assumption that souls, spirit and mind exist independent of the body. Plato, as I mentioned previously, even went so far as to claim, as you’ve entertained, ideas exist “out there” objectively and that the so-called “mind’s eye” perceived them. The problem with idealism, souls, gods, mind-eyes, etc. is there’s no reason (no evidence) to suppose any of it reflects the way the world actually works. Gods, etc. were all constructed from common sense deductions—based on the assumptions of the time—that offered a pseudo-scientific explanation satisfying the ancient Greeks. Nobody told the inheritors of Greeks (us), however, that not only could we drop belief in gods but also assumptions about souls and objective ideas, as well.


Some Thoughts About the Left

Never has there been an example in history where an ideology (or a group of ideologues) say to themselves: we’ve gone far enough, no further, e.g. identity politics, political correctness, etc. just like National Socialism or communism in the 20th century have a certain grim logic to them that seems to escape its adherents, e.g. when I use the phrase “Boy, it sure is hot out here” and feminists consider the usage of the word “boy” a form of micro-aggression, I think it’s safe to say we are living in a society that has more in common with Orwell’s “1984” than the Canada Baldwin/Lafontaine’s envisioned or the America Jefferson/Lincoln envisioned.

Watch the video below before continuing on.

I suppose this is what Hegel alluded to when he observed history is composed of paradigm pendulum swings where conservatism is ascendant for a time, then the paradigm swings the other way and liberalism becomes fashionable, and so on and so forth. This new “liberalism” isn’t liberalism though; it’s a pseudo-liberalism that smells more like a secular religion than a political philosophy, e.g. if you go back centuries the Catholic Church tried to engineer society by controlling what thoughts and ideas and expressions its adherents used to help save them from hellfire. The politically correct crowd is equally well-intentioned when it comes to “saving” people from oppression it seems; it is something if not ironic that in an effort to combat oppression the political left has become oppressive itself. I abandoned the left primarily for this reason and gladly occupy the center. I’m hoping more people will join me there going forward.

Take heart: maybe liberals will be reminded that everyone is entitled to intellectual freedom, expression, etc….even those they disagree with or the ones who promote unpopular views. You don’t fight terrible ideas by turning your back and not listening or outlawing them from being expressed; you fight lousy ideas by coming up with better ones and communicating them rationally.

We Are Our Minds

We are our minds and they’re all we can offer to others. This might not be obvious, especially when there are things in life needing improvement, e.g. unrealized goals or relationships in need of attention. But it’s the truth. Every experience you have ever had has been shaped by your mind and every relationship is as good or as bad as it is because of the minds involved. If you are perpetually angry, depressed, confused, and unloving, or your attention is elsewhere, it won’t matter how successful you’ve become or who is in your life–you won’t enjoy any of it. Not a single thing.

Everything we want to accomplish–to get in better shape, write a book, travel, make a career change–is something that promises if we do it fulfillment; but this is a false hope: most of us spend our time seeking happiness and security without acknowledging the underlying purpose of such a search: each of us is looking for a path back to the present (we are trying to find reasons to be satisfied now).

Why is it I can appreciate this at an abstract level but fail to implement it at the practical? Given enough time, I suppose, our mental software can be modified to a certain extent (despite the determinism of that blasted limbic system I inherited from my forebears).

Perhaps the most important realization I’ve had in all of this is my need to feel connected and be part of a community (and to contribute to the well being of that community). I learned this when I participated in an urban outreach program while in Washington, D.C. a few years ago but forgot the lesson for some reason. I’ve spent the better part of the last five years pretending to be a human being; it’s time to actually become one in the fullest sense of the word and quit seeing myself through the eyes of others.

So I was Talking to Wittgenstein the Other Day…

I walked up to the great German philosopher Wittgenstein and observed, “What a bunch of morons the people of the Middle Ages must have been to have looked every morning at the dawn and to have thought what they were seeing was the sun going around the earth. But every school kid knows the earth goes around the sun and it doesn’t take too many brains to understand that.”

Wittgenstein responded: “I wonder what it would have looked like if the sun was indeed going around the earth.”

The point is the dawn would have looked exactly the same. We see what our knowledge tells us to see; what you think the universe is, and how you react to that along with everything you do, depends entirely on what you know; and when that knowledge changes, for you the universe changes; and that is as true for the whole of society as it is for the individual—we all are what we know today. What we knew yesterday was different and so were we.

This is humbling if you understand the implications. If you don’t understand, then it’s probably just nonsense.

Do You Need to be Religious to be Moral?

Do you have to believe in God to be a moral person?


It suffices one believes their own individual actions are meaningful. You don’t need to appeal to anything other than that. In the context of Christianity (and every other major religion except Buddhism), there exists this assumption one has to be religious to first be moral; and there are plenty of historical examples of secular-minded leaders and thinkers who have accepted this premise: in his Farewell Address, George Washington argued it wasn’t possible for a people to possess a direction if it didn’t first possess a religious anchor. Abraham Lincoln appealed to Providence (a synonym really for God) to demonstrate slavery’s evil. I would argue, though, that there’s no real need to appeal to Providence to demonstrate slavery is wrong: all I need to do is ask the slave a simple question like “Do you want to be a slave?” And if they respond by saying “no” the rightness or wrongness is concrete–in the here and now–well established. No need to appeal to Providence (when in fact Providence was used in the 19th century to justify the continuation of slavery, e.g. See the biblically based and dubious justification called “Curse of Ham“).

In reality, God for the theist acts fundamentally as an anchor or a concrete starting point (providing an internal sense of contrast of what constitutes right behavior from wrong). Human beings crave certainty and if it can be demonstrated concretely that God wants us to do either this or that action then a certain clarity is brought to existence. Yet, if all we need is an anchor, agnostics and atheists and everyone in-between all possess them; they may not all appeal to divine beings, or external measures, as that anchor but the anchors nonetheless exist in mind and motivation. Interestingly, the Lutheran pastor and theologian Dietrich Bonhoeffer (1906-1945) argued in his Letters and Papers from Prison that boiling down God, or morality, as immovable anchors or standards was simply no longer an option: in the infancy of humankind we could appeal to the wisdom of following rules; however, in the 20th century, when Bonhoeffer was writing, with all of our advances in both scientific and theological scholarship, we had to grow up and start taking more personal responsibility for living in the world (pages 478-480).

All theists, agnostics, and atheists, believe that what they do and believe is meaningful; the only true difference that exists between these three categories of moralists is the agnostic stresses intellectual integrity and consistency while accepting certain questions are by their very nature unanswerable; atheists abandon any external justifications (other than collective experience and logic) for their actions instead choosing to take personal responsibility for them. For atheists and agnostics, in particular, meaningful action (and by extension morality) comes from a simple act of faith (so to speak) that what they do matters in the here and now (and not “necessarily” in a life that is to come).

The World According to John Steinbeck

John Steinbeck made a pretty nifty observation: he said socialism never took root in America because the poor never saw themselves as an exploited proletariat but as temporarily embarrassed millionaires. I suppose this is why so many of them oppose progressive tax reforms that would be in their interest to support.

American culture is so hostile to the idea of limits, i.e. Marx was surely right when he called capitalism a “machine for demolishing limits”. It does a pretty bang-up job of demolishing planets, as well.

And now for the obligatory cat picture.