Tag Archives: racism

Problematizing Whiteness; Correlation and the Two Routes.

In my very early and preliminary reflections on whiteness and being white it seems obvious to me that two issues are present in the philosophical reckoning.

1) The theoretical postmodern maxim of discursive reality.


2) The fact that no human Being is actually white. At best, even an albino is not truly white.

If there is a reduction or a larger meaning between these two aspects then it must fall into one of those categories. While it is not properly truthful to say that they are mutually exclusive, it is, so far, sensible to see that any argument that would be made would have to get its footing in one of these choices, ie either the argument is making a point about discursive reality and the manifestation of power, or, it is not making an argument.

Not making an argument? How can that be? You say.

There is no tension. Rather, the tension is come upon when both statements are understood within a methodological axiom where they occur in equal stature, both in the same existential space to be or as a question, both equally allowable and accessible to questioning. For example, each term of both phrases can be looked into to find its specific meaning, and at each step of inquiry, the results themselves are allowed to be questioned. This is usually what is meant by philosophy; this standard method has brought about a historical-traditional liturgy of reductionary theory and philosophical systems put forth by various free thinking and inspired people.

Yet when there is no tension, then the statements are seen to be describing what is obvious: 1) the post modern condition has to do with the organization of discursive structures and the corresponding belief that these structures reflect essences and or basic and operative realities ; 2) no living human being has ever been truly the colour white.

The sensible question should be what is the purpose of asking into these statements. For (1), the method is implicit: In bringing out Postmodern there is a invitation into discussing and debating what the statement means and whether it is true. (2) is not implicit; questioning into this statement would be more like a philosophical exercise , yet one that would seem to point out how the philosophical method can sometimes be taken too far, or be used for merely pondering and wondering; like the speculation that our universe could be but a speck of dust under the fingernail of a inconceivably large giant creature.

But again, the distinction of these into categories like I easily explained above, has shown us how argument falls into one of the categories themselves: Either it is relative or it is true; the discussion that takes place in the category that contains all humans, within the common category of human mental ability, has therefore already fallen into the meaning of the first statement, which, due to this seemingly automatic motion, can be come to be seen as a kind of religious dogma. It can be understood as areligious dogma because the plain fact of the two statements have already been tested. We have already found out that they are true beyond what argumentative proposals might confront them: The arguments necessarily fall back into the meaning of those statements unless we adhere to a special condition of the first statement, a condition that we automatically understand as obvious, a meaning that usurps as it calls all meaning to itself to thereby negate any other possibility situation. Hence we have located and identified a true aspect about the human being, and have begun along a different road in the effort to discover what the human being is. The question that informs this finding is “why are we still arguing whether or not the results are true when the same result has arisen through multiple testings of the same experiment?” This is how Philosophy retains its religious privilege of failing to become a science: Such a privilege is imposed as it is asserted. Religion allows for the human being to be infinitely creative in avoiding its determination and thus control — especially once it has established its power to control.


What I mean by this is the same or very similar to what we mean when we point to the near impossibility of getting outside or beyond capitalist ideology. Discourse is understood as communication of identity, which always involves a processual excess (transcendence) which when communicated “properly”is called progress (communion), and capitalism is the exploitation of this excess, again progress in evidence (“God’s Plan”). Because at this point, this moment in which this post for example is being read, anyone that has any higher sort of education at all will very soon come upon the reality that the argument about there being no skin colour that is naturally actually white in colour is an assertion of a discursive reality; shortly there after with a little bit of reflective thought people will inevitably stumble upon the fact that there is a sort of power that is being implemented in the use of the word “white” to describe human groups, social and cultural and economic positions and systems, in various sectors and for various reasons.

And yet there is indeed a certain factual basis that tells us in an obvious fashion that there is no human being that is white in colour. The next statement that would depart from relative discursive realities is the one that would say that the fact of there being no actual white person is true beyond what the discourse might reroute into a discursive reality, that is, to be argued and negotiated.

The involvement with the philosophical arguments around this issue thus becomes the issue, the issue that falls outside of a certain self-evident scheme of ideas.

But not everything is of ideas, you say.

The point then, the usual point, is that there is no argument to be made about whether or not being white is a discursive reality: The argument to be made must have to do with power relations and so is automatically reflective of this real situation of postmodern multivocal realities. In other words, there is no argument that can be made in the ethical region of common humanity that can argue that arguments about the problemitzation of whiteness should not be discussed; Even as we might be able to describe a situation where the discussion about race, power, and privilege becomes a secondary concern, we cannot, in good faith, dismiss the discussion as merely some sort of Idealistic fashion.

The only real way to get back to the things themselves is thus to create or establish or, even more, recognize that there is a partition that must occur. Some will cry “foul”, though, seeing this partition as another means to install a justification for segregation. But such a reaction is not comprehending the issue, nor the statement. Integral to this partition must be the fact that there are not separate species of human beings (we know that race is not a description of genetic fact), that ultimately whiteness as an indication of a particular group of people as well as a particular power structure of systems which is ultimately an ideology, and that this ideology a particular type of scheme of ideas that is been placed there necessarily. Nevertheless, this necessity is uncomfortable and tends to rely upon arguments that only make sense unto the ideology they support. Hence if we are to get around the contradiction that arises of the bare fact and the ethics that sees the necessity as incorrect, then we need to be able to theorize about the nature of Being that gets outside what necessarily has been given us for such Being. We find the placement of the postmodern as a rejection of this necessity. The problematization of whiteness is a pushback of ideas based in a universal ideal of proper human treatment. The idea struggles with itself.

We then must acknowledge that we are not allowed to acknowledge that we are dealing only with ideas: ethics demands that we are dealing with something that arises outside of discourse. And this is because of the insistence and near impossibility of getting outside what is present of discourse and it’s meaning, as an identity in itself. We must adhere to what is ethical to the common idea of humanity and no longer argue about what is real and what is Ideal, or what is actual compared to what is merely an idea. All such arguments are hopelessly caught in what philosophers Have termed lately “correlational”.

The very idea that we can formulate some sort of discourse that is able to get beyond what is correlational is itself based in a real idea founded in what is correlational, which is to say, discursive. The philosophical efforts that attempt to give to us some sort of argument to get us outside the correlational cycle is then, ultimately, based in the ideal that discourse is capable of identifying another way of getting to some actual situation of reality, an actual discourse that will lead, through its linking, to what is outside of discourse. Hence the continuation of the postmodern idea: correlation.

I’m not sure how many more ways I need to say it: If the problem is not understood by now then we have just realized an actual situation that occurs outside of what is correlational.

We’ll let that sit in a minute….


Once this situation has taken hold, and is no longer an effort of building on quicksand, then we can begin to understand why identity has become the valued thing that founds real ability of human interaction with the world. We have to admit that what is real, while a discursive formulation, functions more akin to a religious institution on one hand, and a thing in-itself to notice and have on the other to thereby be able to use and discuss without worrying about whether what is correlational will suck it back into relativity and conventional philosophical speculation.

This means that we are able then to problematize whiteness without asserting or attempting to impose again a hierarchical racist structure. The issue will level out to become an issue of the human being because of the religious effect of a common humanity.


Everywhere is War…

The Postmodern Ethical Dilemma.

When we look at what Philosophy does through history, we might see that it is a more complicit role than a activist role. Philosophies of activism are necessarily divisional, so we can understand why philosophy appears more complicit.

When we attempt to situate ethics in such complicitphilosophies, we may find that there has been an infatuation with how to ground ethics. Despite what traditional lineage we might posit for thousands of years, it is possible to find in more local features problems of manifestations involved with transcendence and immenence.  In short; in one moment philosophy attempts to ground ethics in an absolute transcendence with momentary or event ruptures in the fabric of experience and existence, what we call in religion “prophetic” but intuition nonetheless and even inspiration, and then in another moment, which more closely can be associated with our postmodern moment, The concern becomes imminence , as a kind of total being or entire experience justified in itself. The problem with these kind of polemics is that they are really religious postures. The only way to argue against this is to remove oneself from the object of thought; basically the only way to argue against that the philosophical concepts however constructed, of transcendence and immenence, are theological ideals is to argue ones ground and transcendence or imminence. 

The problem with these debates is that ethics never finds a ground; rather the ground is currently theoretical and thus religious. It always passes it’s a good against a bad a me against you an us and them. 

So it is here that we find the problem with postmodern ethics. The very nature of postmodernity is human inclusion and the attempt to re-join or incorporate what is other into the state (of being). This is why it has become so difficult to separate out liberal relativity, human equality, cultural relativism and Generalinclusion from having a definite and ethical position on things. This is because when we stick to the postmodern conclusion, and it is a conclusion and end a no exit a futility a nihilism, we find that we’re perpetually opening ourselves up to the possibility of this other and what they might believe in with their ethical conclusions might be that it is almost like some sort of ethical mandate that I am not allowed to have my own definite ethics upon any situation. And this is because I’m always considering what the other person might think; I grow afraid to posit my ethical definitions for fear of being labelled a racist or a bigot or sexist or any of the -ists and – isms that people so often come up with to define how someone is ethically incorrect by asserting their ethics. Because of our ‘liberal deconstruction’ even the term ‘racism’ has become virtually meaningless. What about just plain ‘we do not tolerate your ignorance based hate and violence anymore’. Does that mean anything? I’m not sure it does. 

It is well known nowadays that the often the postmodern ideal is really just mushy accusation of guilt imposed upon another person for not being ‘inclusive’ or “tolerant”.  The problem is is that postmodernism has argued itself into a relativity of terms that it is almost as if the very idea of inclusion and tolerance have no meaning. This is why we find nowadays people saying that the liberal left has gone all the way around the spectrum and now is appearing as if they are conservative right.  For example the ridiculousness up in Evergreen Washington, where a tradition of racial inclusion finally developed into an ethically institutionalizedactivity of racial Exclusion, such that a professor who didn’t want to participate found himself the object of what we could call radically insane and buyersethical norms, The very thing that this professor if not the school itself was trying to educate people against.

At some point we need to get over that human inclusion means that we can’t ethically condemn certain practises that are based in an obvious educational void, and obvious lacking of what we should surely call intelligence. 

And I mean this in response to the Charlottesville incident. Our president is using the wishy-washy postmodern relativity as a means to hedges bets for future voters. He himself may not be an ideological racist but he is definitely the De facto racist by abusing philosophical Rhetoric that really is a distortion of what postmodernity is really means.

The same way , I had a small discussion with somebody about how popular culture usurps and commandeers the meaning of terms, for example “meme” and “radical”, we are leading our country become unethical in the spirit of America, which is to say the principle of human inclusion. We do not have to ride this out and tolerate hate and violence just because were seeing those ethical expressions within the context of our ethical wish wash. 

At some point we need to pull ourselves out of our politically correct postmodern enlightened asses and decide if the ethics that we actually talk about we really mean in a true human sense. 

Because the real postmodern/liberal/tolerant position is one that says “I am going to hang onto my ethical position of tolerance and I am going to allow you to enact violent and speak violently and hatefully about other human beings because God will provide and it will all turn out for the good”. This is exactly the attitude that brought the possibility of someone like Trump being elected. God provided exactly what was contrary to ethical humanity. It is exactly the postmodern ideal that somehow the words we use create our reality that have allowed us to void the fact that we’re just sitting back and waiting for God to provide. Well he did provide; any provided us the conditions to pull our heads out of our assholes. Lol. 

Evergreen University and the Intersectionality of Race, Vocality and Religion. An opinion — Yes, From A White Male.

(Sorry; correction: Evergreen State College) I’ve been paying attention to the blog Why Evolution Is True, specifically about the situation at Evergreen University in Olympia, Washington.

Here is a quote from that link that I think gives a pretty good representation of what is really occurring over there, but a number of places besides:

“If you had asked me who is one of racism’s most powerful foes, I would have said Bret Weinstein,” Eric Weinstein told The Times.

“There’s something sort of ‘Twilight Zone’ about one of the most thoughtful commentators on race, at one of the most progressive schools in the country, getting called a racist.”

Here is another article about that situation, and there are a bunch more articles.

I think it’s interesting that just the other day I was commenting on another post in the blog “Why evolution is true” about postmodern articles and the potential for people to hoax papers or put forth fake papers that are taken as actual legitimate theory.

I don’t know if I really understand how engaging theoretically with a
hoax article or fake theory posed as a legitimate theory gets us anywhere. It seems to feed right in to the whole post-modern phenomenon where you can’t even really tell anyways if a paper is legitimate or fake; in the end the credibility or veracity of any paper ultimately relies upon whether the author comes out and tells you whether it’s fake or not.

My take on this last post about quantum theory (or at least its terms and or ideas) being used in a post-modern social cultural paper (if you scroll down a couple posts on the “Why evolution is true” blog you’ll probably find the post I’m referring to), is that, first off, I think the paper is actually not fake, and I think the professor or theorist put the paper up as a legitimate piece of theory; second, I understand what she’s saying, but I think the mode of presentation that goes along with such pomo (post-modern) theory presents it self similar to religion. and actually in the comments to that (WEiT blog) post I described how people in such theoretical academic legitimate positions are actually taking their theory as substantial, which is to say as having legitimate and authentic substance, but to the point that you cannot even argue with them about the substance of their papers, because the current environment of postmodern theory is such that if you argue against the substance of their papers (not the content; if you challenge the theoretical basis of the paper rather than challenging the argument itself then…)  you are actually confirming that the substance of their papers is correct. And I surmise this situation as a kind of fundamentalist religious situation.

Now see, what I’m saying there is not merely theoretical or speculative. Indeed I am saying something about the actual situation of certain academic arenas, or areas within the arenas, as there are indeed departments that house representatives of more than one theoretical paradigm (hopefully), and this seems to pan out if you understand that the discourse of racial relations arose out of, or at least largely at the same time as, the postmodern era.

I’m sure we could find traces of postmodernity going back all the way to the mid-19th century, say with philosophers such as Soren Kierkegaard, but we could say that feminist theory is closely linked to postmodern (structural and post-structural) racial theory and where it finds its theoretical footing as a social movement; women’s suffrage, but namely white women’s suffrage (maybe, but maybe not).

I could be wrong about the actuality of the unfolding of these events, but it is not too far-fetched to say that there is a coincidence of the arrival of postmodern theory with the arrival of the 1960s and the social uprisings.

The image of race relations now, exemplified at Evergreen, doesn’t appear to be a rational discussion of race relations, but neither reaction based in being fed up. it doesn’t even seem to have its basis in the historical actuality of social justice, political movement in general or its academics. It seems to me like a bunch of kids with narrowminded views of over a century’s worth of discussions of actual hands-on working out of race relations and systemic racism.  They appear to be acting or appropriating an idea of social activism that steps into the world of fundamentalist religion.

Again I don’t know all the details about what’s happening up in the northwest of America, but it seems to me that it is not valid to reverse the situation. Of course, we do have some evidence that there is a significant form and tradition of systemic racism in the Northwest areas that we (or at least me) are not used to thinking about, so perhaps there are tensions that are not overt to the outsider (such as myself).

Systemic racism is not solved by just reversing the positional hierarchy of colors or the genders of the players involved in that system of racial and basically human oppression; that would be to admit defeat of what we consider intelligence, higher learning and just plain social justice. Systemic racism is not solved by just reversing the colours or the genders of the players involved in that system of racial and basically human oppression. (Oops. Did I just say that?) It is not correct merely to say that, oh, white people have been in power all this time oppressing people of color, and so if there’s any instance of a white person maintaining a certain type of rationality against what a person of colour maybe suggesting is proper, then he is racist; that is basically like just putting the people of colour in the position of power to oppress white people.

The true enlightened mind moves beyond such retaliation; but I think any even more appropriate statement of the situation is that these are just kids with fucked up ideas, or ideas that have removed themselves from the ideal anchor of a humanity beyond base racism and oppression. They have ceased their thinking critically about the issue and instead develop a reactionary politics (if we can even say this) that appears much like a fundamentalist religion. I may be a white man, but I am sure that there are people of colour that are in positions of power, that have a rational mind, that have been in this process of working out race relations and social oppression for many many years that would disagree with, not that these young people are protesting or not that they might disagree with what that professor did, but rather that they presume to merely switch the polls and enact the violence they propose are being effected against them. Has any of them ever read The Pedagogy of the Oppressed” ???

It appears that one of our institutions of higher learning is failing to teach higher intelligence and critical thinking to its students, and actually fostering ignorant reaction.

But again, I am outside of that area’s immediate situation, as well, a white male.


We might see where this (apparently) actual situation is operative and concordant with my statement of position as it is reflected in the ideas I put forth in my essays.

For what is occurring, it appears here and there, is that what we generalize and call “Post-modern” theory or critical thinking, is actually loosening itself from any practical and indeed applicable bearings. The ‘theory’ is ‘misinformed’ by (the phenomenon) what I am calling the ‘term-object identity’. I cannot go into all the twists and turns and ramifications of this sentiment here, but basically what we are seeing is what happens when ‘talk and discussion’ and the ‘natural’ ability to ‘make sense’ takes itself Too seriously. Its not that we do not need a correction in our system, but the manner by which the meaning of theory is not only being produced, but is first and foremost being appropriated, is askew with intelligent application; substance is reduced to meaning-making instead of meaning-making being reduced to substance, which is to say, answering to actual substance. While for those who are caught up in all the ethereal theoretical and analytical postures might feel that there is actual substance underneath such heady discursive gymnastics, the actual substance is evident in what is occurring on the ground of their departments on their watch: It is inciting and enflaming ignorance.

But further, this situation, itself, is not theoretically unfounded, as I will discuss in a later essay concerning the Significant Event.

Systemic Genocide?

Do people act by mistake? Or do people act through their ideological investment, such that it is a system that enforces particular perceptions toward actions that are kept intact and enforced despite what individal choice might have been made in hindsight ? 

The two recent killings seem to support the notion that ideological perception for activity overrides individual rationalization of the same act.


A disturbing video of a Louisiana man shot to death while pinned down by police has set off a wave of protests