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Turn the Other Cheek? Fuck that!

I don’t know very much about Islam, but that’s okay, because I don’t claim to, and so I generally stay pretty quiet about Islam and what it teaches. I know enough about it to know that it’s very close in tone to the Old Testament of the Bible, and I know that, from the point of view of an atheist, it’s pretty much just a different flavor of Christianity. So I generally don’t have any conversations about sharia or what it is, because I don’t know (or particularly care) what it is, just as I don’t particularly care to know exactly what parameters food must meet in order to be considered kosher. All religious systems have codes, laws, and layers upon layers of teachings. It’s both ridiculous and unrealistic to expect someone who doesn’t believe in the religion to know every detail–or even many details–about the layered teachings. My knowledge of Christianity is a result of my upbringing in the south, and not out of any desire that I felt at any part of my life to explicitly find out what is in the Bible.

I want to quote the Bible for a moment, though, if you don’t mind; Mathew 5:38-40:

You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.  And if anyone wants to sue you and take your shirt, hand over your coat as well.

Now let’s get to the point.

Recently, an anti-Muslim bigot was hospitalized, and libertarian vice presidential candidate and Muslim Will Coley started a campaign to raise funds for the guy, quoting various teachings of the Quran and actions of Mohammad to show that this sort of behavior (turning the other cheek) is perfectly in accord with Islam and should be encouraged. At first, this went exactly as one would like: people saw the wisdom in the teaching. After all, you catch more flies with honey than vinegar, or so goes the saying. It’s similar to things I’ve talked about before, regarding being transgender in the south–it was not whining and screaming about victimization and bigotry that caused my landlord to change his mind about evicting me; it was my willingness to shrug and acknowledge that he was perfectly within his rights to do so. There are a few other people I know of who hated transgender people and the very idea of transgenderism until they came face-to-face with me, a real person who is simply trying to exist in peace and is very much against the idea of forcing anyone to do or be anything.

Then came the SJWs. And, oh man, did they come.

Suddenly Will was their enemy, despite having the approval of many prominent Islamic figures, and the reason that Will was their enemy?

Because he’s white.

I’m not even kidding. That’s what it all boils down to. It’s often said explicitly.

You cannot defeat racism with racism.

You cannot defeat sexism with sexism.

You cannot defeat sexual orientationism with sexual orientationism.

This is the mistake the alt-right makes. They’ve attempted to meet the left’s increasing racism, sexism, and orientationism with racism, sexism, and orientationism. I’ve directed this message at leftists and rightists. I don’t care who is being the racist–it’s never going to end racism.

That’s where I went after three prominent alt-right youtubers: Atheism is Unstoppable, The Non-Believer, and Autopsy87.

Here’s where I went after the left doing the same thing:

Now, this post is more than just a way for me to collect together various applicable things I’ve made on the subject.

The bottom line is that Will held up a mirror for Christians and Muslims alike to look into, and very few of them could stomach what they saw reflected back. When faced with this situation, they had no recourse but to either self-reflect (something most people are simply unwilling to do, because so few people are willing to acknowledge their flaws and mistakes) or to attack the messenger. Enter the cries of racism and the strange remarks that Will has no business teaching anyone about Islamic teachings… because he’s white.

This is a refrain typical of leftists, sadly. In fact, it just cost them the presidential election. Did they learn anything from losing to the most reviled presidential candidates in modern American history (after all, their preferred candidate lost to Hillary, who then lost to Trump)? Of course they didn’t. If anything, the worst losers in the 2016 election (indisputably, the “progressives”) have only doubled down their hate speech and violence, the very thing that landed them in this mess in the first place.

We have to be better than this.

Martin Luther King, Jr., Jesus, and Mohammad would all be shaking their heads in sadness at what is going on, and I can only commend Will for staying on track. When I released my video about the Liberal Redneck, I faced similar criticism, though Will is obviously facing it on a larger scale (though, it’s worth mentioning, the scale of criticism that I faced for that absolutely dwarfed the attention that anything else I’ve created has received anyway), and I remember how difficult it was, when one comment after the next rolled in calling me an idiot, a traitor, a racist, a Biblethumper, and other similar things, to stay on point and not stoop to their level. In the end, I caved and pulled down the video. I really wish I hadn’t, but… c’est la vie.

I don’t think I’d cave today.

Maybe this is just meant to be a collection of other things I’ve said on the matter. Otherwise, I’d just be repeating myself. But it’s sad that podcasts that I released a year ago are equally applicable to things today because, if anything has changed at all, then it’s only been for the worse.

I recently wrote an article attacking the notion of LGBT Pride and Outright Libertarians. I’m going to repost it in the future, but not until the shit with Cantwell has died down. It’s rather similar to how I defended Gary Johnson with the “What is Aleppo?” thing. I’ll criticize someone “on my team” when no one else is, but if someone outside that team starts to criticize, I’ll have their back–assuming they’re right.

When they’re wrong, I’ll gladly tell them so. If they’re wrong and are rightly being attacked for being wrong, then I will at the very least hold off my attack until the attack from the outside is over (after all, you won’t find me defending Outright Libertarians from Cantwell and his people).

I find that I just can’t say much on this matter with Will. I’ve already said it all–and that, I think, is the sad thing, because I’m far from being the only person saying it. Jesus said it. Mohammad said it. Gandhi said it. MLK, Jr. said it. If people won’t listen to these esteemed leaders, why in the world would they listen to me or Will Coley? Christians, Muslims, Jews, and atheists alike have all had these wonderful ideas thrown at us from every corner for centuries and thousands of years. Yet we only pay them lipservice. Whether it’s Bill Hicks or Mohammad isn’t important.

And, yes, libertarians are guilty of it, too. When Fidel Castro died, many libertarians actively celebrated his death and digitally danced on his grave. Weird behavior from a group of people whose ideology is literally built on forgiveness and love.

We need less hatred in the world.

That starts with you.

 

The Blood I Cried

Want to read the whole story? Well, now you can! For a limited time (until June 15), Dancing in Hellfire is finally available for sale, for only $3.49. You can buy it here, through this very site, using PayPal or a typical credit/debit card (payment is processed by PayPal, so I don’t see the info), after which you’ll be given access to the book as both a PDF and an ePub.

Introduction

Whether being four years old and watching one of my parents’ friends shoot up peanut butter on our couch and dying before my eyes; whether being effectively kidnapped at the age of eight by my meth-addicted mother and forced to endure a summer of being too poor to buy food, with our water turned off due to non-payment, and with mom being beaten mercilessly by a violent alcoholic; whether coming to terms with her disappearance like something out of a murder mystery show; or whether being transgender in the midst of all of this and trying desperately to come to terms with it while surrounded by a fundamentalist Christian family that forced me to not merely repress who I was but also to forget who I was, I have seen a great deal of tragedy.

It’s strangely easy to forget how devastating all of this must truly have been, even as I was the one who experienced it, because it’s easy to forget how it truly felt to lie awake, crying and listening to the sounds of shattering glass as my mother was thrown brutally through windows. It’s easy to forget how angry I have the right to be at my father and grandmother, for forcing me to oppress myself and attempting to turn me into something that I am not.

Today I am a transgender woman and resident of the state of Mississippi. This is as frustrating, difficult, and dangerous as one would expect, but I survive, and I roll with the punches. I have no choice, just as I had no choice those early mornings as I bore witness to horrific domestic violence.

So this is my story–a story of how low human depravity can sink, but also how the human spirit can stand resilient and refuse to surrender. However, I know that I am one of the lucky ones. The majority of people who endure such childhood trauma, and who are forced by religiously oppressive authorities to repress their own natures, are not so fortunate. Most of the former lose themselves in a sea of drugs that allow them to forget, while the latter often lose themselves to the blade of a razor. Yet I know, because I have lived it, that we can survive the struggles–and not merely survive, but become stronger through them.

Where to begin, in this sordid tale of devils and demons?

My family is exactly what one would expect of a north Mississippi lower middle class / upper lower class white Christian family; it was only a few years ago that I first heard the acronym WASP, but I have to admit: aside from its redundancy, there is no more apt description of my family. They are almost stereotypical in how typical they are of an ordinary white fundamentalist Christian family from the southern United States.

Everyone in Mississippi isn’t like that, however, which is a point I’ve tried to stress in the past: Mississippi does contain many people like myself. As a friend recently put it, “We grew up in an area that is run-down, poor, and stupid, over all, where most of the populace is indoctrinated by religious nonsense to the point where they can’t even recognize rational thought. We pushed through what it takes to fit in here, and we defined ourselves. That’s something to embrace and be proud of.”

My friends and I have reached the end of a long and grueling journey that was filled with adversity and people who would use any means at their disposal—terrorism, fear, violence, and coercion—to bend us to their wills, and we’ve looked back at the paths we traveled and rejoiced that we survived and stayed true to ourselves. Friends are priceless when one is transgender in a family full of fundamentalist Christians.

Both of my paternal grandparents would reject me entirely—they do not yet know, and they will be among the last to know, since I see them only a few times a year. “You don’t know how they’ll react,” I’ve had people tell me. “Give them a chance. Sometimes people surprise you.”

With all due respect, those allies and friends have no idea the type of people we’re really dealing with. My Mississippian friends know better, too; they know that there is no chance that my family will ever welcome me at Christmas dinner as a female. When my grandfather (who, for the record, is on his tenth or eleventh wife) learned that my sister was living with her boyfriend, he wrote her a lengthy letter, wherein he quoted Biblical passages and called her a whore. When my grandmother found girls’ clothes hidden between my mattresses, she wanted to send me to a foster home and asserted that she would not have that in her house. If they had thought I was gay, they would have sent me to one of those awful “pray the gay away” camps.

This isn’t to say that I’m perfect, and acknowledging my own faults and mistakes will be the most difficult part of writing this. I have made plenty of mistakes and stupid decisions that brought people around me severe difficulty and hardship, particularly regarding past relationships.

My memory is also not perfect, and I am likely to make mistakes, and, given that some of the information comes from extremely unreliable sources (like my father), some of that can’t really be helped. It doesn’t matter, though. The point of this is to show how awful parenting shaped me, and the countless lies that my dad told me are part of that. I strive for honesty, integrity, and sincerity in all things. Consider this my vow that everything within is, to the best of my knowledge, the unaltered truth, except that names have been changed.

South Pontotoc

I was born premature, thankfully, since the umbilical cord had wrapped around my throat and I was choking to death. This was surely a result of my mother’s cigarette smoking and eating painkillers while pregnant. My father insists that she didn’t do drugs while she carried us, but… Yeah, she did.

I certainly don’t remember my birth, but I do remember some things from shortly after my birth. Though my family says there is no way I could remember it, my introduction to the world came with overwhelming confusion: I was in some sort of cradle, and the back of my right hand hurt because a number of needles and tubes penetrated my flesh. The details are blurry and fuzzy, as one would expect from such early memories, but the needles burned and itched. They irritated me, and I wanted them out. I was afraid and confused, with no idea why these things penetrated my hand and no understanding of what was going on. I knew only that I was hurting and helpless to do anything about it.

Confusion—pure confusion. I didn’t even have a sense of self. I had no idea that I existed, that I was a baby in a hospital, and that I was a being. I could feel the needles in the back of my hand, and they hurt. The pain, however, was not unbearable, and wasn’t the main facet of that moment. It was confusion. I was not afraid—I didn’t have enough self-awareness for the confusion to make me scared. I simply knew nothing. I was a blank slate, onto which was being written reality in the ink of experience. I didn’t even know that I was a blank slate. I knew only that I hurt, and that I was confused. I was not in the arms of a loving mother whose warmth brought me comfort. I did not stare up and into the eyes of a nurse who was delighted to see a baby growing healthier by the hour. I was not being cooed by an older brother, or rocked in the cradle while a loving grandparent read a story. I was alone and hurting in a room bathed in fluorescent light.

That was my first experience with the world. That was how I was introduced to the universe—in the sterilizing, emotionless light of an empty hospital room, not the gentle and soothing light of a home. I heard the beeps and sounds of monitoring equipment, not the joyous laughter of a loving family. I lie alone in a hospital contraption with the shrill, uncomfortable hospital sheets, not wrapped in a blanket and the arms of a doting mother.

And the worst part—the indisputable worst part—is that I remember this.

The first few years of my life were probably normal, about what anyone would expect from a southern, lower middle class white family that subsisted more on the successes of previous generations than the merits of its own. There were some oddities, though, and signs even then of who I really was, but it was the mid-80s. It wouldn’t really be fair to blame my parents for not recognizing and embracing that I was transgender.

Of course, I was born male, “with a penis and everything.” But whenever all of my underwear was dirty, my mother would put me in my sister’s panties; it wasn’t a punishment, to clarify. Being the clever child that I was, I began hiding all of my underwear, just so that I could tell my mom that I didn’t have any, and so that I could wear panties instead. Somewhere around three years old, I took all of my underwear and threw them into the back of a closet that no one ever opened, and then I reported to my mother that, strangely, all of my underwear was suddenly gone.

So when I say that I’ve been transgender since birth, it’s as close to “since birth” as one can get. I couldn’t have been older than three years old at that point, because my sister hadn’t begun kindergarten herself. I knew then that I preferred women to men: I loved my mother and sister, and, even at that age, I had a deep appreciation for feminine beauty. I also thought that my Aunt Diane was the most beautiful woman I’d ever seen, and my mother used to make fun of me for my enamorment with my aunt.

My experience with men at this point was limited to my father (who was fat and not overly pleasant to look at), my brother (who was thin, but who had nothing on my mother), my grandfather (who was also overweight, and a jerk), and my Uncle Danny (who has always been an asshole). Although it’s typical for young boys to love their mothers, I wanted to be just like mine, and I suspect that had a lot to do it with, but who can say? I was three when it began, and I simply wanted to be a girl.

I had a blanket (what most people would call a “blankie,” though I never called it that), and it was one of those cotton-threaded ones similar to fishnet. I refused to sleep without it and my pillow. The pillow actually wasn’t that important, but the pillowcase certainly was. I rubbed the pillowcase between my finger and thumbnail, sleeping on the central heating vents in the floor and driving my father crazy with all of it.

A Look at My Father

I would love to say that my father isn’t a bad man.

But he is.

That’s a difficult thing to say and accept, but I have to stress that it doesn’t really make me love him any less, and that the dominant emotion I have for my father is pity. Even so, I would be lying if I said that he was a good man who simply made some mistakes; that isn’t the case at all. He’s a bad man who has made some good decisions, not a good man who has made a few bad ones.

His own childhood was no walk in the park, damaged by my alcoholic and abusive grandfather beating the hell out of my grandmother. Though not much of that has been shared with me, I can certainly relate to what he has said, and it’s clear the recollections are as painful to him as it is for me to recall the abuse my mother endured at the hands of alcoholics.

At some point, my grandparents divorced—Go, grandma!—because my grandmother wouldn’t put up with the abuse. My grandmother is easily worthy of her own story, because she is an unsung hero of the feminist movement without even trying. In the sixties and seventies, she left her violent husband and blazed her own path in Mississippi, won the house in the divorce, and then worked at a college until she retired at the age of 67.

True to the family history, my grandmother endured her own screwed up childhood, and was even sent away by her mother to live with Uncle Bill and Aunt Edna on their farm. Evidently, Aunt Edna didn’t like my grandmother one bit, and was very unkind to her. What internal strength caused my grandmother, in what must have been the 40s, to graduate as the valedictorian of her class? What quiet resolve allowed my grandmother to learn the necessary skills to work in the administration section of a college during the 60s?

These are questions to which I would love answers, but I’ll never have them, because they are not things that my grandmother is willing to discuss. Questions about her past are met with short answers, and I can’t blame her for not wanting to talk about it.

On one particular drunken rampage, my father held a gun on my grandfather so that my grandmother could limp out of the house. While I truly hate that he had to do such a thing in the first place, I’m also jealous that he was old enough to do something about it. When my mother suffered under Everett’s hands, I was in the second grade, and too young and weak to do anything to intervene.

For years, my father insisted that he was drafted to Vietnam, and he even talked about how he was called a murderer and spit upon when he returned. Eventually my sister and I realized that there’s no way this is true. Either he was actually the oldest between him and his brother (and thus wouldn’t have been drafted), or the Vietnam War ended when he was 16. In this little alternate reality he had constructed, he had to be older than our mother was (which was blatantly false—she had always been recognized as the older one), his brother had to be lying about his own age, and almost everyone had to have falsified birth records.

He changed his story to say that he was in Vietnam during the 80s, through another offensive that we did, but I have been unable to find any military record for him. Whether he actually fought in Vietnam, he did mislead us into believing he’d fought in the Vietnam War, which is a lie of such magnitude and scope that one has to marvel at it.

He is a religious man, though it’s hard to tell by his behavior: heavy drug usage, constant lies, and steady manipulation. Although he is less religious than other family members are, his secularism is applied selectively, and he’s generally as fundamental as everyone else is. He continues to believe that President Obama is a Muslim, is more or less openly racist, and is a diehard Republican, despite that he’s effectively a ward of the state who benefits substantially from liberal policies.

I obviously don’t see eye-to-eye with him, but we do have some similar interests. It was he who introduced me to Fantasy literature and tabletop gaming, both of which almost immediately became passions for me. In turn, I exposed him to the tenth installment of a popular roleplaying video game, and I’m still happy that I was able to show him to something that he enjoyed so immensely. He must have played through it a dozen times, and he certainly discovered more of its secrets than I ever would have.

There is some kinship between us, and I do love him, despite the numerous differences, and in spite of the fact that he has done me far more harm than good. More than anything, I pity him, because his childhood evidently destroyed him; he is one those who did not escape unscathed. He was swallowed by the mentality that the world owes him something, and oblivious to the reality that the world will never give it.

The rifts between us began because I was not the son that he wanted. He hated that I loved sleeping on the heating vents—I’ve always loved heat. I wouldn’t sleep anywhere else. I had to sleep on one of the floor vents, and the heat had to be on. There in the floor, I had the pillow and pillowcase that I refused to sleep without, and the blanket that I required as I slept.

My father hated all of these things. We went to visit some relatives at one point, and I left my blanket and pillow at home. With no other way to shut me up, my parents took me to a store to get a new pillow, and there I went from one to the next, tearing open the plastic just slightly, and “testing” it until I found one that was satisfactory. When we got back to our trailer a few nights later, dad went outside and told me to bring my pillow.

As I stepped out into the night air, I saw him kneeling just outside the small stone circle beside our front steps. It had once been a flower garden—conceived during one of mom’s highs, when she was bolstered with energy from painkillers. The high wore off, but the flowers remained in that little circle of rocks—at least for a while. Then they died, shriveled, neglected, and forgotten.

Almost like a demon out of a child’s horror story, there was my dad, grinning devilishly and eagerly, urging me to throw my old pillow onto a mess of crumbled newspapers soaked in lighter fluid as he held his flaming lighter above it. “We need to burn it!” he said, but I refused. There was no need to burn it. They were already making me throw it away—they were already making me discard this pillow that I loved and had slept with every night for years. Was that not enough?

“We need to burn it!” he said again, as I ran inside and cried to mom that dad wanted to burn the pillow that I loved. It may seem strange that I had such attachment to a pillow, but I did, and both of my parents knew it. My father certainly knew very well that I loved that pillow.

That’s why he wanted to burn it. Because I loved it.

We didn’t burn random things, and I doubt that we ever burned anything there at all. He wasn’t content to force me to throw away this pillow, the symbol that I was an emotional person and not the crass son that he apparently wanted. The pillow had to be destroyed in flames because I loved it, and because “real men don’t love.” This silly, feminine weakness, this emotional attachment to an object—it had to be gotten rid of, and in the most dramatic way possible.

It was not the pillow that my dad wanted to burn.

It was my heart.

My mother intervened, though my father came inside and continued insisting that we needed to burn the pillow, because he was afraid that I would be able to talk my mother into letting me keep it. One has to wonder why it was an issue that I wanted to keep it. In the end, I placed it gingerly on top of the garbage can in the kitchen and told it goodbye. I hated to do so, and I cried, because it didn’t make sense to me.

It’s understandable that I developed such strong emotional ties to objects, as neither parent spent much time with me, and there was not much hugging in the family. Mom and dad were always high on one drug or another, lying on the couch and borderline comatose. I don’t know how Brandi handled it then, or what she did in order to get through the long and miserable days, but it was surely as awful for her as it was for me. Unlike our older brother, we didn’t have friends with whom we could go hang out. Or, at least, I didn’t. Brandi was friends with a girl who didn’t live too far from us, and I hope that my sister was happy then.

Aunt May and Kay-Kay

For a while, mom did work, as did my father. While Brandi and Eric were gone to school and my parents were at work, I was babysat by our great aunt who lived next door, a relatively kind woman who I remember as mostly humorless. My father fleeced her out of most of her money, just as he did to my great-grandmother, and just as he is currently doing to my grandmother. However, I was too young to comprehend that, and there isn’t much that I remember about Aunt May.

It was horrendously boring at Aunt May’s. There were few places worse for my pre-school self. I wasn’t allowed to take my Nintendo, which left me there alone with an eighty-year-old woman and very little to actually do, because there was no one to play with and nowhere to play at. Aunt May wasn’t unkind, but she was also not particularly joyful. I don’t blame her for that—she was a very old woman, and probably not happy to babysit a four-year-old.

I should have been outside having fun, rather than sitting in a living room with an eighty-year-old woman and playing with paper dolls that she cut out of a magazine. Of course, such things seem droll only from a modern perspective, but I was accustomed to video games and cartoons, the heightened entertainment possibilities of the late 1980s. In the 1880s, a child would have been thrilled to sit on a couch in an air-conditioned house and idle away the hours with paper dolls.

However, imagine the horrified response one would get if a modern child was asked to spend day after day in that environment, with only a very old woman as company. There would probably be allegations of child abuse, though I’m not making that claim. However, many modern parents would likely consider that to be, at the least, borderline child abuse. To me, it was simply boring, and the time passed so slowly that I probably lived more moments there at Aunt May’s house than all the moments I have lived since.

I don’t intend any of this to be disparaging to Aunt May. I have no doubt that she did the best she could, and significantly better than many people in her position would have. Still, I dreaded those days when both parents had to work, and it was routine for me to ask mom each afternoon, “Do you have to work tomorrow?”

Aunt May had a moustache, as well, but I never noticed it. It wasn’t until I was a teenager and I was shown a picture of her that I learned she had a moustache. I was pre-kindergarten when I spent time with Aunt May, so the idea that a woman didn’t have facial hair wasn’t in my head yet, so it seemed perfectly normal to me. My father had a moustache and Aunt May had a moustache. Cars had tires, and houses had walls.

One horrible day, as Aunt May sat in her recliner, concealed from view of the kitchen as I sat on the couch near the front door, there was suddenly a crash in the kitchen. The backdoor entered into the kitchen, and I will never forget the fear that fell over this old woman’s face. Someone had broken in through the back door.

She and I hid in the living room, cowering in the corner behind her chair. I don’t believe she ever called the police (she didn’t have a phone), or did anything about it, but my memory of that ordeal is vague. I recall only the noise, the unmistakable terror in her eyes that I was able to recognize even at four years old, and the hiding.

Because she was very old, it simply wasn’t possible for Aunt May to always babysit me, and I had another sitter called Kay-Kay—a hefty, middle-aged woman who seemed to be doing pretty well in life. She had a house, at least, which I recognized to mean that she was okay—we lived in a trailer, and most of the people we knew lived in a trailer. Living in a house… That was a grand thing to me. I didn’t mind that we lived in a trailer, and I was much too young to know that being the child of two fast-food workers (even if they were supervisors) who raised Confederate flags, shot up heroin, and ate Xanax made me the definitive example of “trailer trash,” but I knew that it was a great thing to have a house.

Kay-Kay was an ordinary woman, and there was much going on beneath the surface that most people never saw. As I sat in one of her bedrooms, playing a video game, there was suddenly a banging on the door and people shouting, demanding to be allowed inside and promising that, if Kay-Kay refused, they would tear the house down.

Although I was shocked and scared at first, Kay-Kay put my fears to rest by handling it expertly. She answered in an almost aloof way, as though she had no concern about it. Even as they banged and screamed, I was unafraid, because Kay-Kay didn’t appear to take it seriously. After a minute or so, the banging stopped, and then the rhythmic pounding echoed through her home, coming from somewhere in the back.

“They’re going to tear the house down!” I shouted to Kay-Kay, scared once more. In my head, I had the image of two enormous, burly, and angry men outside with huge hammers, smashing away the bricks and crashing through the walls.

“Oh, no, they’re not, sweetie,” came Kay-Kay’s reply as she dropped to a knee and hugged me. “They’re just mad. They’ll get over it and leave in a few minutes.”

Sure enough, Kay-Kay was right: they did leave shortly thereafter. In actuality, they probably just had given up on the front door and gone to try the back door. Finding it locked, they banged and shouted some more, and then left. I never learned what it was about, and Kay-Kay asked me not to mention it to my parents, which made sense: that isn’t the sort of thing a mother wants happening at the selected babysitter’s home. I didn’t stay quiet, though, and that was the last time Kay-Kay ever babysat me. It was also the last time that I saw her.

The Rise of Tumult

There was a “friend of the family” called Doc, and I liked him a lot. Everyone liked Doc—he was a friendly, charismatic person. Being my parents’ friend, he was heavily on drugs, but Doc was also in a motorcycle gang, which created a problem, because shooting up was explicitly against the gang’s laws. Just to be clear here: this is the world I grew up in. This was normal to my three-year-old self. On any given day, I was likely to see one or both of my parents shoot up heroin with a buddy who was in a motorcycle gang, smoke a joint or two, and collapse onto the couch in a stupor and droning out “Yeah…” to no one.

I watched my mother, laid out on the loveseat, look to my father on the other side of the living room. She held up, toward my father, a syringe full of some red liquid, and then she asked in a seductive voice, “John, do you want some of this?” And as she spoke, she pressed in the syringe and sent a jet stream of this stuff—whatever it was—flying across the living room. They were both out of their minds, just high as hell.

Disheveled, frantic, panicked, and terrified, Doc stopped by our trailer and wanted to sell my father a half-pound of weed for fifty bucks. My father had twenty dollars he could pay. Knowing my father, it’s amazing that he had any money, but he did, and he explained to Doc what he had.

Doc in turn explained that he had to get out of town. “Had to,” he said, and my father understood what that meant. The gang somehow learned that Doc was shooting up, so Doc had to get out of town before they found him and forced him to run “The Gauntlet.” Because, apparently, that actually happens. My father bought the weed, and Doc fled, but it was to no avail, and he was later found dead.

We frequently drove north to visit my Aunt Diane and Uncle Danny (the man who would later go to prison for murder and, in all likelihood, killed my mother, though there is no body or evidence), as well as our cousins. One of these trips proved to be one of the most traumatic experiences of my childhood.

As Brandi and I rode with dad in his yellow truck, in a secluded area where the road was surrounded by steep ditches that spelled death for anyone who lost control and went over, a truck driver decided to pass us. The trucker blew his horn a few times, and then he went for it. As he passed, he veered to the right—or dad swerved to the left. The enormous side view mirror of the rig crashed through the window beside dad and sent a spray of glass shards through the cab of our truck. Luckily, neither my sister nor I sustained any injuries.

The fault was probably my father’s (driving under the influence of one drug or another), but the reason officially given was that the highway wasn’t wide enough to pass. This excuse came much later in the day, after the trip got significantly worse.

We passed through Memphis as we traveled, and came upon an intersection. Not paying attention, I couldn’t tell you exactly how it happened, but there was shaking and noise. We rear-ended another vehicle. It’s possible that my father didn’t stop quickly enough, and it’s possible that he pressed the gas too hard and too quickly after the light turned green. Regardless, we hit the vehicle hard and sent it careening into the intersection. Reportedly, it traveled fifty feet from the impact.

The woman driving that car died on the spot with a broken neck.

Someone obviously called the police, and they arrested my father. The police placed Brandi and me in the back of the police car with him, which made us feel as though we were also being arrested, and that is terrifying when you’re four or five years old and have no comprehension of what is going on. As though we were playing out a scene in a movie, the very same trucker who had hit us earlier happened upon the accident, and presumably told the police that dad was driving erratically. The next thing I knew, the trucker was banging on the glass beside me, shouting obscenities at us—not just at our dad, but honestly at the five-year-old children, too. I was terrified, confused, and frightened out of my mind, and it didn’t help that dad, with his hands cuffed behind his back, was frothing at the mouth, rocking the police car, and demanding to be let out so that he could fight the truck driver.

My sister and I were taken to the hospital, and police, doctors, and therapists repeatedly questioned us about the accidents. We were separated from our father, but also from each other, and that made the experience more traumatic than it had to be. We were finally told that we would be going into the care of Aunt Diane and Uncle Danny briefly, and they were the ones who picked us up from the hospital. My grandmother acquired a good lawyer for my father, and he was able to go to rehabilitation rather than prison, or something to that effect.

For a long time, my nerves were absolutely shot, and it was nearly impossible to get me into a vehicle, which is probably the normal response of a four year old child after being in two accidents in a single day, one of which resulted in a death, all because the parents didn’t mind driving after eating a bunch of pills. Naturally, their solution was to shove pills down my throat, giving me what they called “nerve pills” that were probably Xanax or Klonopin. This was the only way to get me into an automobile for several months after the accidents, because otherwise I would scream and throw fits. Eventually the anxiety faded, but knocking me out with drugs was the only way to get me into a car for a while.

Things returned to what we considered normal, though that isn’t to say that either of my parents stopped doing drugs. I doubt either parent was clean for any notable period, and they continued inviting friends over. These parties, while they were more or less tame and consisted of people drinking, doing drugs, and playing spades, would not constitute “normal” for most kids.

On one such occasion, one of the people with whom they were hanging out decided that it would be a brilliant idea to inject peanut butter. Presumably, he’d heard that “The high is incredible, man!” and wasn’t much interested in maybe asking a doctor before doing something so horrendously and creatively stupid. According to my father—who is a known pathological liar, it’s worth remembering—the man died on the spot, so they took him home and left him on his couch, dead. I have no memory of this, but it allegedly happened sometime around my fifth birthday.

I started kindergarten, and I loathed it. Up until that point, my life was fantastic. I could wake up whenever I wanted, spend the entire day watching cartoons and playing videogames, snacking whenever I desired, and just doing anything I pleased. Then suddenly I couldn’t do that any longer; I had to wake up at a specific time, go spend the entire day in a boring school, and then only had a few hours afterward to do the things that I enjoyed doing. As early as kindergarten, it struck me as absurd: if the point of life is to be happy, as everyone constantly insisted to me, then why did I have to go to school?

We were poor—dirt poor, as you might expect, given the heavy drug usage. Although both parents were managers at various fast food restaurants at times, my mother eventually quit working altogether and got onto disability for her migraines. It was with tremendous excitement that we were approved for food stamps, and we waited for weeks with palpable eagerness in the air, though I had no idea what it even meant. There are two times that I distinctly recall the entire family waiting anxiously for something to happen, and the anticipation was identical on both occasions; we waited for food stamps and we waited for our cable to be activated with the same sense of impending thrill, as did I, even though I had no understanding of what either meant.

Being approved for food stamps felt like having a birthday, and so did the cable company finally coming out, after weeks of waiting, to connect our cable television. While I understood that having cable meant that we would have Nickelodeon, there was no way that I understood the concept of food stamps, so my excitement was surely nothing more than a mirror of my parents’ own eager anticipations. It was just months after this that I began school, and that mom became convinced that dad was not really working, that he was only disappearing while he was supposed to be at work.

It was a school day when it happened, because we were supposed to be in class, but mom kept us at home. My much older brother, my slightly older sister, and I were told that we were leaving dad, and I’m sure I handled that as well as any six year old child would, which is to say with naked emotion untempered by the jaded self-control we are taught to exercise in later years. I didn’t understand what was going on, but I was devastated nonetheless. First, the life I had come to know and love was wrecked by having to go to school, and then what little semblance of it remained was being irretrievably shattered by this upheaval. I spent the entire day in tears, as did my sister. Whatever was going on between our parents had nothing to do with us, and our lives were being cast into the hurricane because of it.

Too young to truly understand what was really going on, my primary concern was whether to leave my father “the good Nintendo” or the bad one. They both worked, but one of them was much more difficult to get working. Both my dad and I were big on video games, and so was my older brother, and even my mom and sister played occasionally. There were lots of family moments when we all took turns, and we even had a device that allowed four controllers to be used.

I agonized over that decision far more than a six year old should, and my mom didn’t give the situation nearly as much attention as it deserved. My entire world, prior to school, consisted almost entirely of playing video games. That I even debated which one to leave was a tremendous indicator of how much I loved my father, how much I didn’t want to leave, and, above all, how poorly equipped I was to cope with the chaos I suddenly was confronting. Mom was tearing our family apart, breaking it into two pieces, and she never sat down with my sister and me to explain what was happening, to assure us that we’d still see our dad, or to promise us that it would be okay. While to some extent that’s understandable, since she had to pack and load things up, the utter failure to remember that she was literally wrecking her youngest kids’ lives is very difficult to excuse.

To make matters worse, she was cowardly about it, too, because all of this happened while my father was at work. We lived in a trailer on my grandfather’s land, and it’s very likely that my grandfather was the one who alerted my father to the moving truck that was at his home. However, seeing as my grandfather later offered to shoot my mother for my dad, I doubt he would have showed the restraint simply to inform my dad of what was happening.

Regardless, dad pulled up while we were finishing and preparing to leave. The next little bit is a blur of anger, hostility, and shouting from which I am able to pull very few details. In a flash, dad went from anger to pleading, but mom refused to listen; her mind was made up, and she cranked the car, put it into gear, and hit the gas. Dad threw himself into the side of the car and then hit the ground, fell onto his back, and then lie there in the grass. My sister and I screamed and cried—our dad had just been run over!—and mom shouted at us to stop yelling. I gazed out of the back window at my father as we drove away, and there he was, lying unmoving in the grass, and all I could think was the horrible thought, “Dad is dead.”

There in the back of the car, crying quietly, having just watched my father die from being hit by a car, I sat at the age of six years old, being shouted at by my mom to shut up because I freaked out when I saw her kill my dad.

Want to read the whole story? Well, now you can! For a limited time (until June 15), Dancing in Hellfire is finally available for sale, for only $3.49. You can buy it here, through this very site, using PayPal or a typical credit/debit card (payment is processed by PayPal, so I don’t see the info), after which you’ll be given access to the book as both a PDF and an ePub.

Is Arvin Right or Wrong?

I’m anti-war.

However, I’m only “anti-war” in the sense that “war” is not a distinctly existent thing, but is instead merely a label we assign to certain actions that fulfill a specific criteria. It’s not the “war” that I condemn but the actions that earn that label. I don’t condemn “war” because there is nothing there to condemn. In the real world, a “war” never happens. Instead, what happens is that one person fires a bullet or rockets at other people. I condemn this whether it’s a person with state authority at their back who is firing the gun or whether it’s a random psychopath without state authority who is firing the gun.

There’s no such thing as a “war” any more than there is such a thing as a “stamp collection.” War is merely a collectivist category, an umbrella term used to denote the nature of certain actions, and the “war” never occurs, though the actions do.

There’s also no such thing as this ubiquitous group of “veterans” who all share culpability for actions that have earned the label of “war.” There is no “LGBT people,” and no “black people.” Neither is there a “people who are veterans” group. There are only individuals with certain characteristics, and, regardless of what characteristics they may have in common (even if that characteristic is that they’ve all shared in one superficially identical choice, such as LGBT people and veterans who chose to join the military), it’s inaccurate to suggest that “all veterans are this” or “all veterans are that.”

Tonight, Sunday’s episode of “Call to Freedom” airs at 10p Central, and Will Coley will again relate the parable of the man who grew and sold grapes knowing that they’d be used to make wine. The point of the parable is that the man had knowledge of the inevitable outcome, and yet he took the action anyway, and therefore bore responsibility for the drunkenness and the actions of the drunk people. I like the parable, but there is one critical difference between the man who sold the grapes and “veterans.” The man who sold the grapes is an individual; “veterans” is a collection.

The question is most certainly not “whether veterans knew” what they were signing up for, or “whether veterans knew” when signing up what the consequences of that would be. The question is whether “this individual who took these actions” had full cognizance of what they were agreeing to, and whether they had reasonable knowledge of the consequences. It’s a topic I only touched upon briefly–due to a catnichal problem, I missed the first half of the show–and only mentioned in passing near the end of the episode, but I would certainly argue that the man who changes the tires on an F-15 has less responsibility for the bomb’s destruction than the person who actually pushed the button that dropped the bomb.

It reminds me a lot of World War 2 and the company that produced Zyklon-B in Germany, and whether the owner of the company bore any responsibility for the Jews murdered with the poisonous gas. The entire argument hinged upon one thing: whether he knew how the gas was being used. I would say that’s a limited argument, though, because it ignores the fact that the owner may very well not have had a choice–this is Hitler we’re talking about, and if the owner hadn’t continued selling them the Zyklon-B, he’d have found himself replaced and in one of the concentration camps alongside the Jews. Can we really condemn him for giving in to this blatant coercion and fear in the interest of self-preservation?

The owner wasn’t alone in his responsibility, though. What of all the chemists and engineers who surely had some idea of how their product was being used? Because there is much to be said for the idea that many of the people who joined the military did so because of the coercive nature of poverty and were essentially facing the same crisis of self-preservation as the owner of the manufacturer of Zyklon-B, and that the military was merely a provider of a job to them in a time and place where they had no better options. Even I once looked into joining the Navy, for exactly this reason. What of the factory workers (or however Zyklon-B is produced) who knew how the pellets were being used by the Nazis, and yet did not quit their jobs? Should they not be held as responsible for the gas’s usage as Hitler himself?

Why not just round up everyone involved with the company and try them for the Holocaust?

Because, while we accept the notion of individual responsibility, we also can’t deny that there is such a thing as diffused responsibility. While we must hold the soldier accountable for the bombs he actually drops with the press of a button, we cannot deny the diffused responsibility of conditions and causes that led him to be there in the first place. The pilot didn’t produce the bomb, or call for it to be dropped, and neither did Oppenheimer open the hatch to see the bomb dropped on Nagasaki. Neither did Einstein start World War 2, a period of total war that we today have a hard time even grasping because we have not experienced total war since.

Is a person responsible for the conditions in which they have found themselves?

“To some degree,” perhaps, at least in some cases. Surely the man who robs the bank because he became addicted to heroin and couldn’t afford any more bears responsibility for robbing the bank because he made all of the choices that led to his situation, right? Wrong. If heroin was legal, then much of what he experienced wouldn’t have happened, and he certainly had no say-so in the legal status of heroin.

It’s ultimately a question of Nature versus Nurture, then. This is a question that people have been debating for centuries, and we’re no nearer to the answer. Is a person responsible for the choices that they make in the conditions they are in? Sometimes. But if Bob has lost everything from his home to his job because of a medical condition that he couldn’t afford or prevent, is Bob really responsible when he robs a convenient store to avoid starvation? How much conscious, deliberate effort to effect change is possible? Is it even possible that Bob could have found himself in different circumstances? Does Bob even have free will to change those circumstances?

“We don’t know” is the answer to all of these questions. We can only assume, and we can only assume that our assumptions are valid. And we can only assume that our assumption that are assumptions are valid is valid. So on and so on, ad infinitum.

I would agree that there is substantially increased likelihood that an individual with the characteristic of “having been a veteran” is also a murderer, but that is the farthest I will go toward absolutism, and that’s the farthest that anyone should be willing to go, because anywhere beyond that is where the assumptions start. After all, we have the logic and data that defines “war” as being undertaken by soldiers and as being a category of events that necessarily involve murder; by this criteria, it is obvious that we will find among soldiers an increased chance of “once took another human life.”

But we’re all murderers, every single one of us–the only escape from that is to include “human” in our definition of murder. We have all taken lives, plant or animal or human. It was Jesus Christ who said, “Let he who is without sin cast the first stone.” I have to agree.

Let the first person who hasn’t ever taken another life criticize “veterans” as a group. Until then, let’s keep our assumptions under control.

Free Will & Physics

I often feel like I must have missed something, as various issues come to the surface. Only two weeks ago, I found myself discussing free will and physics on Facebook, and only last week the same basic conversation played out over email, when someone asked me about the implications of the double slit experiment.

It’s always time for me to shine when someone starts bringing up Quantum Mechanics because they’ve watched a few Discovery specials, and they usually use these specials (less commonly: books by people like Brian Greene) to explain to others how we’re totally wrong and how we don’t have free will.

I studied physics in college, actually–majoring in GR Theory at what is, strangely enough, one of the best physics programs in the nation (University of Mississippi–yes, seriously. It’s highly regarded, and it’s acoustic physics program is, indisputably, the best in the United States… Go figure). Faced with several more years of grueling uphill fighting [my weakness is in math, since I dropped out of high school and never took trig (thanks to my high ACT score, I was able to jump right into calculus, and it’s borderline impossible for people who haven’t studied trig)], and advised to pursue another direction, I ultimately changed my major to the Management of Information Systems. So I’m no physicist, and I’m not saying that I am. However, I do sit between the layperson and the physicist, and I want to disabuse the incorrect notions that people have adopted in support of their predispositions.

The Double Slit Experiment

Commonly said to have the most far-reaching implications of any experiment ever undertaken, the general idea put forward here is that humans change the nature of reality through intention, a statement that has many variations. Some think our control over results is limited, while others have concluded that thought alone (making us classical gods, for all intents and purposes) can fundamentally alter nature.

One example often cited is the Higgs Boson or, for people who can appreciate the irony, the God Particle. Complex math produced more complex math that produced math of even greater complexity, and Higgs (his first name escapes me right now) built his theory from this math within math within math, predicting that there was a single particle that must be responsible for altering a particle’s movement through spacetime such that it acquired mass. It was way “out there,” but we recently discovered that the boson does, in fact, exist. Many have cited this as an example of mass expectations (no pun intended) producing the expected reality–because enough people expected to find it, we altered the fundamental features of nature so that it existed.

It reeks of Noetic Science, which has been routinely disavowed by the scientific community as being little more than a front for branches of Spirit Science. It’s quite clearly false: if mass expectations could affect the nature of reality, we’d find ourselves on a planet orbited by the sun and overseen by a clearly-present deity who often intervenes visibly in people’s lives.

That aside, it remains a fact that the technician’s intentions when setting up the experiment determine its outcome, but here we’ve made another fallacy–we’ve forgotten that “how the technician sets up the experiment” may actually be predetermined.

Imagine if I told you to select five pennies out of one hundred that I’ve laid out. We would typically conclude that you have free will in selecting the ones you select. However, what if there’s an overarching physical law that has determined not only which pennies you’ll select, but also which of my own five hundred pennies I’ll set down for you to choose from?

And here we run into the biggest free will hurdle: many, many people have confused it with omnipotence.

“You didn’t really have free will,” they’d tell you, “because you couldn’t choose any penny you wanted. You could choose only from the ones she presented. She curtailed your free will, and therefore you didn’t actually make a choice.”

It’s an argument easily discussed with a blank, “Wut.” It’s like saying that people who chose between Hillary and Trump didn’t actually make a choice, because other people had limited their ballot options. The number of choices available, and whether we control what options are possible, is irrelevant to the matter of free will, because free will doesn’t require omnipotence. You can’t fly, either–does that mean you don’t have free will? Obviously not. The argument is stupid, yet people make it.

Returning to the experiment, suppose the technician first tests for particle behavior, then wave behavior, then wave behavior, and finally particle behavior. It would seem, at a glance, that the technician has used free will to determine the parameters of the experiment, and this is why the experiment is remarkable: there has yet to be put forward any good explanation of how the wave-particle knows where it isn’t allowed to land.

Except… We don’t know whether we’re looking in the wrong place. Perhaps we should not be looking for how the particle knows where the interference would occur; instead, we should be asking whether physical laws have determined beforehand how the experiments will play out.

Let me explain. Imagine that we’re self-aware characters in a movie, and that the writer of the movie has written already how the experiment will be performed, and what the results will be. This leaves us flabbergasted upon seeing the experiment’s results, because, as far as we can tell, the wave-particle somehow knows whether the second slit is open or not. So we spend the next century trying to figure out how the wave function knows how it’s supposed to collapse without having any way of gaining information about the status of the second slit, an answer that we can never find, because it didn’t have to know–the status of the second slit was predetermined by something the technician doesn’t actually control.

Any and all implications of the double slit experiment hinge upon the idea that the technician has free will to determine the status of the second slit, rather than the technician’s own “decisions” being the result of physical laws that we don’t understand.

Either case is possible. We simply don’t know.

Heisenberg’s Uncertainty Principle

Strangely, I’ve seen Quantum Mechanics used as an argument against free will. The argument goes that physical laws dictate the behavior of strings, quarks are composed of strings, atoms are composed of quarks, molecules are composed of atoms, and we’re composed of molecules. Why on Earth should “free will” suddenly enter into the equation? It all suggests that our behavior is determined by physical laws we haven’t discovered, because physical laws determine the behavior of the things that we’re composed of.

Except for the Uncertainty Principle, they’d have a point.

Whether “God plays dice with the universe” has not been ascertained and cannot be determined, even in theory. Suppose we have 50 grams of uranium. A “half-life” is a measurement of how long it takes for half of the atoms to decay, unleashing radiation. This raises so many fascinating questions already. How does the 50g of uranium know that it is 50g? Because over the course of its half-life, 25g will decay. What determines which atoms decay and which don’t? We don’t know the answer to either of these questions (and, at least in regards to the second, we can never know beyond making probability statements). And then, over the next half-life, how does the 25g of uranium know to decay 12.5g of uranium? What determines which 12.5g decay?

In fact, our inability to learn these answers, even in theory, means that there is plenty of room for free will, and that we can never determine whether we do or don’t have free will. There are far too many variables involved for anyone to identify them all, and attempting to figure out the value of some (thanks to Heisenberg) will inadvertently change the value of others. Measuring those will change ones we’ve already measured, making the task impossible in practice and in theory.

Physicists are searching for this M-Theory that would explain everything, from how planets orbit stars to why I came to the tanning salon early to why this atom decayed but that one didn’t. Whether or not this is a fool’s errand depends on whether or not we have free will. Basically, physicists are looking for a physical law that explains why the technician left both slits open (actually, they’re not, as free will seems presumed in that lexicon) and why the technician’s parents fell in love, and why the Earth formed the way it did. It’s called the “Mother Theory” for a reason–it would be the Mother of All Theories, supplanting and subsuming psychology, economics, biology, and everything else.

However, there’s a problem. If the universe is governed by an M-Theory, then why should that M-Theory dictate that we will one day discover it? If everything is governed by a master (and extraordinarily complex) set of laws, then our search for that theory is a result of that theory, and the results we discover are determined by that theory.

This is the sort of thing that Brian Greene and Discovery specials don’t get into. The lines between physics and metaphysics blur at the higher levels, creating a mess of confusing ideas that even the sharpest minds can’t navigate. It’s frequently said that no one understands quantum mechanics.

It reminds me of the quip, “If the brain were simple enough for us to understand it, then we’d be too stupid to understand it.”

Really Odd Argument From Scott Adams

Scott Adams (whose post I can’t link because I’m writing this from my phone in a parking lot, but will add it later) recently wrote that we don’t have free will, but that technology might allow us to one day. Honestly, I have no idea what he’s talking about; he seems to have misunderstood some concepts.

He argued that someone who wants to resist sweets while they’re on a diet giving in and eating the sweets is proof we don’t have free will, because more fundamental biological programming dictates our behavior. So inserting chips into our brains (another technology I’m wholly against) to help resist that biological programming could grant us free will.

Do you see the fallacy?

Inserting the chip is either proof that we have free will, or it’s a result of the same biological programming. If our behavior is dictated by biological programming, thus eliminating our ability to make choices, then this extends to the decision whether to install a chip in one’s brain. If biological programming forces me to eat the sweets and I can’t do anything about it, then biological programming compels me to install the chip, so I still don’t have free will. It’s not the sort of muddled thinking I expect from Scott Adams, to create a fallacy like that.

Notice again, though, that it’s more like he’s confused omnipotence with free will (If you look closely, you’ll find that most people do). The person in question still chose to eat the cake, when they could have resisted. We know this to be true because people have actually died from hunger strikes; they resisted the biological programming to the point of death. What this person lacks isn’t free will; it’s discipline and self-control.

The idea that we can’t resist biological programming is one that I adamantly deny. Futurama did an episode about this. If we can’t control our behavior, because of physics or biology, then we’re not responsible for anything that we do. While I admit that it’s possible that we live in such a reality, such a sweeping statement with such enormous implications must be supported by considerable evidence, and the only evidence it has is “You can’t prove otherwise.”

No, I can’t prove that humans have free will. I’m not even saying that we do. I’m saying that we must act like we have free will, because it certainly seems that we do, and acting like we don’t have free will shatters what little is left of personal responsibility. How can you punish the murderer if he doesn’t have free will? It’s literally not his fault that he’s a murderer if he lacks free will. What of rapists, motivated very much by biological impulses? Scott’s cake metaphor works just as well for the man who rapes a woman because he was overcome with horniness.

My point isn’t to say that we have free will or that we don’t. In fact, I don’t think we can ever know whether we have free will. If we do have free will, it could never be proven, for obvious reasons. If we don’t have free will, then whether or not we ever learn that is at the discretion of whatever universal laws prevent us from having free will. Moreover, because of the Uncertainty Principle, we can never make the determination in the first place, because we can never identify all the variables that go into a “choice” (because it would consist of all variables going back to the Big Bang and would produce an equation the size of the Milky Way Galaxy).

Free Will is, and will always be, a matter of belief, not knowledge. Anyone who claims to know has quite a burden of proof on their shoulders. And since the idea that we don’t have free will carries many major implications (the destruction of right and wrong, and the end of individual responsibility), it’s best that we err on the side of caution: “Yes, she chose to give in and eat the cake. Yes, he chose to give in and rape that woman. Yes, she chose to murder that old man.”

Addiction to Power

One of the more bizarre aspects of the United States’ attack against Syria is the fact that no one bombed us when we killed 230 civilians, a showcase of moral hypocrisy rooted firmly in the idea that might is right. We know that “coalition forces,” meaning the United States for all intents and purposes, killed 230 civilians in a single airstrike, and we know that the death toll doesn’t stop there: more than a thousand civilians were killed in Iraq and Syria by the United States through the month of March.

Here, a lot of significance is placed on the method of death, as though death by suffocation in toxic gas is inherently worse than death by conflagration. The reality is that I sincerely doubt that the dead people would agree–by almost all accounts, burns are worse than suffocation, being overwhelmingly more painful and causing deaths nightmarishly horrific. This isn’t to say that death by sarin gas is good–it certainly isn’t. However, it is the height of arbitrary moral hypocrisy that we proclaim civilian deaths in one type of attack as indisputably more evil than civilian deaths in another type of attack. This is all the more curious since a number of American bombs are explicitly designed to create vacuum pressure by consuming all nearby air–these were used to “great” effect in Operation Iraqi Freedom to suffocate Iraqi forces deeply entrenched in tunnels. Even with bombs not specifically designed to have this effect, death by smoke inhalation (surely a “death by chemical attack”) and heat suffocation (heat being a chemical product of fire, and all) are real threats.

Yet no one took it upon themselves to fire 59 Tomahawk missiles at the United States for its wanton and careless murders of civilians throughout the Middle East. In Iraq alone, we have killed more than one hundred thousand civilians. Ignoring all of that, though, as recently as last month we killed more than a thousand in reckless drone strikes–more than ten times the number for which we’ve so gleefully punished Assad for allegedly having killed.

In a certain sense, we have to cling to the ridiculous idea that death by chemical agent is somehow worse than death by combustion agent, because, while we’re frivolously dropping combustion agents all across the world, and unleashed billions of tons of napalm in Korea and Vietnam, we’ve refrained, for the most part, from using what most people would call “chemical weapon strikes.” It’s rather inconsequential, though. Whatever doublethinking mental gymnastics we have to use in order to convince ourselves that what we are doing is okay, but what others are doing is not okay, we will successfully perform. If it wasn’t “Chemical attacks are a special kind of evil” it would be some other excuse.

The idea that someone probably should have fired 590 Tomahawk missiles at the United States (if 100 civilian deaths = 59 Tomahawk missiles, then 1,000 civilian deaths = 590 Tomahawk missiles) is met by two problems. Only the first of these is the moral problem, and the inability of Americans to grasp the idea that if it’s not okay for Assad to kill a hundred civilians, then it’s not okay for the United States to do it. This is rooted more in “Us and Them” than it is the addiction to power–whatever factors are involved, they cannot possibly be completely congruent between Our actions and Their actions, and any one of those factors will be seized as an excuse for why our actions were, like totes 4 real, not that bad. I think by the time we have people honestly arguing with a straight face that it’s better to be exploded into ludicrous gibs than it is to be suffocated by poisonous gas, we can say definitively that any differentiating variable between two actions will be latched onto and given moral significance aimed at justifying one while condemning the other.

The second problem the idea confronts is that it’s positively laughable: there isn’t anyone who could fire 590 Tomahawk missiles at the United States, at least not with impunity. It’s arguable, because of the Strategic Missile Defense System*, whether anyone could strike the United States, but only a few nations in the world even have the technological capabilities of doing it, and most of those are some sort of ally.

I’ve always found Christianity curious, particularly the Old Testament, because it contains some truly horrific acts attributed to its deity. Yet the very idea that, based on literal interpretations of the Old Testament, the Old Testament god is as guilty of mass murder as anyone, and should be punished accordingly, is met with sneering dismissal. “He who has the gold makes the rules,” quipped the genie at the beginning of Disney’s Aladdin. Today, of course, it’s “Whoever can’t be defeated makes the rules,” and that’s the same idea on display with the top-down Biblical morality and deity exemptions here. Typically, Yahweh can’t be punished for doing something wrong, because the fact that Yahweh did it in the first place means that Yahweh wasn’t wrong. Whatever Yahweh does is right, because he’s the one with the power, and therefore the one who determines what is wrong and what is right.

The United States has now sent carrier groups to the Korean Peninsula in a show of force against North Korea and in an attempt to dissuade Kim Jong Un from testing any nuclear weapons. How very curious. We have nuclear weapons. Of course, it’s true that we no longer test our nuclear weapons, but that’s only because we no longer need to–we’ve left the testing phase and remain the only nation in the world to have used them against people. It’s rather like how we condemn developing nations for high, Industrial Era level Carbon emissions–now that we’ve progressed beyond that and no longer really need to burn a bunch of coal, we sneer down our noses and condemn those who haven’t left that phase.

It’s really just a way of forcefully preventing their technological ascension, isn’t it? It’s a way of putting so many roadblocks in their way that they can never catch up to us. Meanwhile, we couldn’t have been condemned for the insane degrees of pollution of developing America because we were at the forefront of development, and no one knew when Ford invented the automobile that we were inadvertently pumping massive amounts of carcinogens into the atmosphere. And there’s nothing they can do tell us to fuck off and mind our own business, because we’re Yahweh. We have the gold; we have the power. We make the rules.

And the idea that anyone can challenge our rules is almost as laughable as the idea of shouting to an omnipotent deity that it did something morally wrong.

“The world’s only superpower,” people like saying, an idea that I’m delving into considerably in this week’s upcoming podcast. It’s absurd. We’re not the world’s only superpower, and we haven’t been since the 90s–we’re simply the only one of the world’s superpowers that uses that power without restraint in an attempt to dictate over the entire globe. It is still true that we’re the reigning champ and that we stand a good distance above everyone else along the world’s totem pole, but the notion that we’re on a special totem pole all by ourselves… It’s not only wrong, but I have to question the mentality of the people who think that and yet still advocate military action against other countries like Syria and Iraq. Isn’t that like arguing that Mike Tyson should beat an amateur high school boxer to death?

No one, not even China, questions the United States’ right to put a bunch of warships in the Korean Peninsula while making threats against a nation that hasn’t attacked anyone in at least 60 years. What if, right now, warships from nations throughout the world, orchestrated by the United Nations, were rallying off the coast of California and Virginia, threatening to “cut off the head” of the United States if we didn’t cease launching missiles at other nations? Such a strange world we live in. Merely from the threat that he might do it, and even though he hasn’t done it, we’re doing exactly that to Kim Jong Un and North Korea. Yet we, the same people doing this, bristle and become furious at the idea that the United Nations would dare coordinate an effort among the world’s nations to do the same to us.

But I suspect we’re on the brink of collapse. Donald Trump’s attack against Syria–failed though it was, by all accounts, since that airstrip was sending Assad’s forces into the air less than 24 hours later, and reportedly only about 35 of them hit the target (maybe we do need to do some further testing…)–has bolstered his confidence. It’s like the first time I smoked marijuana. Well, the second time, actually–the first time, I got so sick from friends shoving sweet food down my throat (an expectation that I played along with, “having the munches” even when I didn’t, because I was a stupid kid), that there was no enjoyment from it. There was about a 4 year gap between the first and second time anyway, and I’d spent most of my life hearing about how horrible marijuana was, how devastating it could be, how dangerous it was, and why no one should ever, ever do it. I successfully resisted peer pressure for years, and then gave in, for no reason in particular.

“Hey, that’s pretty good!” I thought.

Undoubtedly, Trump feels the same, now that he’s nodded and pressed a button, which immediately led to a missile strike against another nation. I have no doubt that the power rush, the adrenaline, of it was orgasmic. He probably had the best sex of his life just a few hours after giving the command, and I’m not trying to be grotesque or anything–I’m being sincere. Murderers notoriously get off by murdering people. And what we’re talking about here goes well beyond murder, and is simultaneously socially acceptable. No one will condemn Trump at a dinner party for being a mass murdering lunatic who fucks his wife after killing people.

I think that Trump is probably not reckless enough to really do anything rash, because the possible consequences are so high. I’m not suggesting that Trump will, chasing after that dragon, fire missiles at China if the Chinese President even squints at him funny. But not only is it in Trump’s blood now (and has been for a few months), but his use of force against Assad instantly earned him the respect of people who have been criticizing him for a year. You can check out any time you like, but you can never leave.

I’ve seen people suggest that if we attack North Korea, China won’t move to stop us. While the Chinese people are sick of Kim Jong Un’s antics and exerting pressure on the Chinese government to get Kim under control, that will change the moment we attack North Korea, because such an act will be taken as a direct challenge to China’s sovereignty and regional authority. Imagine how we would respond if Russia invaded Puerto Rico. If we attack North Korea, we will find ourselves at war with China. We might be able to get away with assassinating Kim Jong Un, but that isn’t the way the United States does things. Presumably.

I’m more concerned with the possibility of finding ourselves bogged down in a war against Syria, Russia, China, North Korea, Iraq, Libya, Yemen, Pakistan, Afghanistan, and other countries that we’ve either directly attacked, are presently at war with, or are likely to end up at war with them the moment one of the other two world superpowers has had enough of our bullshit. I honestly don’t think that Putin is going to let us have Syria and Assad, and that situation has the terrifying capacity to develop into a direct war between the United States and Russia. We’re already at war with them, for fuck’s sake–that’s what it’s called when one nation allies with another and supplies them with jets, bombs, AA guns, and other shit against another nation. It’s why claims of U.S. neutrality during World War 2 are such bullshit–everyone knows we weren’t neutral. We simply weren’t active combatants.

Anyway, that’s a rather long list of countries to be at war with, and the only one that doesn’t unequivocally belong on that list is China. We are still at war with North Korea, though we do have an armistice with them. We’re at war with Pakistan. That’s what it’s called when you drop bombs on them, and we dropped bombs on them last year.

Courtesy of http://www.independent.co.uk/news/world/americas/us-president-barack-obama-bomb-map-drone-wars-strikes-20000-pakistan-middle-east-afghanistan-a7534851.html

What an astounding coincidence that those happen to be the exact countries from which we don’t want to accept refugees! Amazing! What are the odds of that? What are the odds that these countries with refugees we don’t want to accept because they run a relatively high risk of wanting to kill us happen to correspond perfectly to the countries we’ve been dropping bombs in? If it was actually a coincidence, the odds would be extremely low. No one in Vegas would take that bet. But it’s not a coincidence, of course. We might as well have Americans saying, “You see these countries we dropped bombs in last year? Yeah, those are the ones we don’t want to accept refugees from.”

I don’t think China will allow us to attack North Korea.

If that statement caused you to bristle, please understand that your belief in American dominance and rightness in global hegemony is the problem.

I intended to call attention to the remarkable similarity between this and the idea that we must have a government that is ultimately in charge, because the same thread runs through both. We need police, we need judges, and we need laws–we need someone at the top who cannot be challenged, goes the argument. So yes, the global chaos we see today is again a direct result of statism. People say that we need some domestic authority figure, and they say that we need some international authority figure. This is why it’s okay for the police to tackle and beat the hell out of someone for jaywalking, and this is why it’s okay for the United States to launch missiles into a sovereign nation.

Because “authority.”

 

* I know that this was leaked as a failure, but seeing as we’ve since blown up a satellite in orbit from Earth (which operates on exactly the same principle) and apply the same principles in unarmored assault vehicles that utilize moving guns and camera coverage to shoot incoming bullets out of the way, no one should still believe the idea that we failed to do this. Why else would we have surrounded Russia with missile batteries? Hell, the official reason given is that we intend to shoot Russian missiles out of the sky!

Alt-Right-Del

I’m going to do something that I don’t do often.

Rik Storey is an idiot who has no idea what he’s talking about, cherry-picks to support his chosen ideology, ignores evidence that conflicts with his internal ideas, and spreads this madness for other people to absorb. The only reason I know about this alt-right goon is that he’s a member of a Voluntaryist/Anarchist/Libertarian group I’m in on Facebook, and no one has seen fit to kick him from the group yet for constantly talking about his alt-right positions and why they’re not only part of libertarianism–his latest post is about “the alt-right faction of the Libertarian Party”–but are critical to libertarianism–such as his post “Why Libertarians Need Protectionism.”

This is the idiot who said that multiculturalism is bad.

I’m not going to go into a line-by-line analysis of his writing and where his reasoning breaks down. I’m going to instead talk in broad strokes, because I don’t have the patience right now to read his trite dribble again. I have read his stuff, and I have countered his stuff; he has ignored the counters and continued peddling his inanities anyway.

Culture War?

Anyone who thinks that the United States is at risk of losing its culture needs to turn their sights inward. America runs the world, not just politically but also culturally. Our movies are cherished, our music is highly prized, and our video games are widely praised. Video games are the only cultural area where we don’t run the full sweep, but Bethesda, Bioware, and Blizzard–interestingly, all of whom begin with a “B,” although I think Bethesda is Canadian?–clearly show that the U.S. is a major player in the video game industry, even if it is dominated by Japan. Mass Effect: Andromeda released today, and has surely already sold millions of copies. World of Warcraft, anyone? Fucking Skyrim?

The wonderful thing about mainstream culture is that it’s always representative of the wider cultural values at home. This is obvious when you think about it. No movie in the 1950s would have depicted a gay marriage scene, because gay marriage was almost universally reviled, and the movie makers wanted to make money. Putting in a gay marriage scene would have resulted in widespread protest of the movie, and they wouldn’t have made any money. Culture, of course, is a multi-faceted thing, but the point still stands: America is projecting its culture out into the rest of the world, influencing the rest of the world.

Not the other way around.

We’re not sitting at home watching Bollywood movies and being increasingly influenced by Indian cultural values. We’re not watching Chinese sitcoms and slowly being pushed away from individualist thinking and toward collectivist/clan-based thinking that is more dominant in Asian cultures. American values are a teenage girl telling her middle aged father, “No, father! I will not marry that man, because I do not love him! I don’t care if he can save the family fortune!” An Indian or Chinese film would have the teenage girl saying, “Yes, father. I will do what is best for our family.” Remember, I said we’re speaking in broad strokes.

That kind of stuff influences people. We’re constantly being influenced by movies, television, music, video games, and literature. Take “The Purge,” for example, a movie that I boycotted on the basis of promoting facetious reasoning and the assumption that legality is what keeps people from killing one another. Show people movies like that long enough, and they will come away from it having concluded that the government is what keeps people from killing one another in the streets.

It’s far beyond my abilities to explain how art becomes a catalyst of cultural change while also attempting to be safe enough to make money, but it’s an observable phenomenon. It probably has something to do with the Marilyn Mansons and GG Allins of the world who take refuge in audacity, and whose outlandish behavior breaks down many barriers, opening the door for more mainstream musicians to safely mimic some of that behavior without going quite as far. Marilyn Manson, A Perfect Circle, and Nine Inch Nails all sang about dead gods and anti-religious sentiments, and now no one bats an eye if a rock band says something anti-religion. The dam is broken.

I’ve no doubt that a culture expert can explain this, but it’s not really important to the point at hand. The point is simply that American culture is, by an enormous margin, the most influential culture in the world today. The question we must ask is: What values is American culture promoting? The recent re-release of Beauty and the Beast features a gay kiss, and a lot of conservatives are up in arms about it. This is hardly ultra-liberal, but it doesn’t have to be ultra-liberal, because that dam is already broken. There have already been gay couples in all manner of entertainment, and openly gay musicians and actors. Having a gay kiss is now a safe spot to be in.

Protectionism won’t protect your values if the culture of your society doesn’t reflect your values. You can go as far into isolationism as you would like, and it will not save your social values now. It’s too late. Your values are dying, and nothing can be done to stop that. We will never have an American society again where being gay is criminalized or hidden. We will never have an American society again where being transgender is a capital offense. We will never have an American society where women are depicted as anything less than the equals of men. The tide has changed, and whether your values go as far as these straw values or not, the fact remains that progress is a one-way street. Once people realized that those other people are other people, you can’t convince them that they’re not. Once you convince people that black people are just like white people, you can never again convince them that black people are inferior, because they already identify with them.

The values you wish to protect with your cultural protectionism are already on the chopping block, and isolationism and protectionism can’t save them. Your values are being eroded from the inside, from within America itself. It’s not outside cultural elements convincing us that gay people are ordinary people, too, and that there’s nothing wrong with being gay. That’s something we came up with all by ourselves. We weren’t propagandized by German movies into believing that transgender people are deserving of dignity. We weren’t corrupted by Chinese music into believing that black people are equal to white people. We weren’t twisted by British propaganda into believing that women are equal to men. Again and again and again, these ideas originated–at the very least, in their modern movements–in the United States. We are Ground Zero for these social changes, and we emanate them outward into the rest of the world via our entertainment, which is a reflection of our culture and the very social changes that the alt-right has a problem with.

Outside influences aren’t corrupting us. If anything, we’re corrupting outside influences.

You morons.

Why do you think China is relentlessly screening what movies, music, art, and literature enters their country? Even video games have to be screened, censored, and, often, changed before China will allow them in. Why? Because China is engaging in cultural protectionism. We are the influencers, you idiots. We are the ones influencing them. We’re not sitting around going, “Oh, I hope this famous Chinese movie has no subversive communist elements in it!” Dumbasses! We’re going, “Sweet! This movie is fucking awesome! U! S! A! U! S! A!”

This notion that outside elements are trying to influence us is so bizarre to me that I wonder if we’re even in the same reality. What cultural influences are impacting us? Paris has long stopped being the art capital of the world. We still have a lot of fondness for European culture–and, for some reason, we consider it more highly valued than our own, as though the Eiffel Tower is just inherently better than the Sears Tower–but it’s not influencing us. Europe is increasingly socialist, and that’s influencing some of our youngest who look to Europe as a utopia, but protectionism won’t change that, either, because it’s not Europe that people like Rik Storey have a problem with. In fact, they want to include Europe in their protectionism, and save it from all the “icky brown people” who are trying to change the culture that we’re literally influencing everyone else with.

These people are nuts. Fully detached from reality. Anyone with even a tenuous connection to reality can see plainly that it’s the United States that is influencing everyone else, not vice versa. It’s our movies that rock the world. It’s our musicians that rock the world. It’s our television shows that break new ground. It’s our Broadway. It’s our Fiddler on the Roof. It’s our Citizen Kane, our Gone With the Wind, our Titanic, our Avengers, our Avatar. What the hell are you worried about? You’re backward. We are influencing them.

High Trust

The basic idea of Rik Storey’s idiocy is that we need protectionism to keep out “bad elements” because a libertarian society is a high trust one, and so we need to be able to trust other members. I call this “idiocy” because it is.

As always, let’s begin by dissecting assumptions. What is “trust?” Trust is nothing more than a conditioned expectation to stimuli. There’s no such thing as trust; there’s just an expectation that this action will have this result, or that this other person will do that in response to this. It’s not about trust; it’s about expectation. We don’t trust the mailman to come everyday; trust is unnecessary to the process, because we know from experience and real-world examples that the mailman will come everyday. We’re not pulling from some emotional idea and faith in the mailman; we’re pulling from real experiences and real data to establish an expectation that is in-line with our experience.

Similarly, I don’t “trust” that my girlfriend would be pissed off if I cheated on her. I know she would; trust has nothing to do with it. I’m extrapolating from past experiences–not personal experiences, to be clear–and establishing an expectation based on those past experiences. Neither do I “trust” that she won’t cheat on me; I expect that she won’t, based on my past experiences with her. Trust never, ever enters into the picture. It’s just a misnomer, a colloquial way of saying “I have this expectation based on previous experiences.” A betrayal of trust isn’t a betrayal of trust; it’s when someone does something counter to our expectations that impacts us in a negative way.

That said, I dispute the idea that a libertarian society is a high trust one in the first place. I don’t have to trust that Bob won’t rob my house if there is no law against it, because I can shoot Bob for trespassing and violating my property. The state society involves exactly this same trust, too, because we know that laws don’t create moral behavior; they merely provide a framework by which immoral behavior is punished. No one is out there going, “Damn. I would steal, rape, and kill, if only there were no laws against it!”

So a stateless society–or a libertarian one–doesn’t involve more trust than any other sort of society. It doesn’t matter whether there is a law against it or not; trust isn’t the factor distinguishing the two. We don’t operate under the good faith trust that Bob won’t break into my home and steal my stuff in a libertarian society, just like we don’t operate under the good faith trust that Bob won’t break the law in a state society. We expect moral behavior based on our experiences with most people and we have ways of dealing with immoral behavior when it occurs. That doesn’t change in a libertarian society.

For That Matter, WHO Are You Trusting?

Rik Storey makes it pretty clear that he trusts straight, white people. He constantly talks about the greatness of western society, claiming credit for the work of the ancient Greeks, the ancient Romans, and the American ancestors. This is common for such people, of course: by taking credit for the great things that other people did, they give themselves an ego boost by identifying with those other people. “I’m great, because people who were just like me did great things! I can take credit for the fact that the Greeks invented democracy, because I’m white and they were white!”

I can’t speak for everyone, but if I was motivated to be racist, sexist, and sexual orientationist, then straight white men would be the last people I would trust. This is where Rik’s “logic” really breaks down: he wants to claim credit for all the great things that–there’s no reason to be coy–white people did, while he says nothing about the abominable acts that white people have done. If we’re talking about “white people” as a single collective unit, then, yes, they invented democracy, libertarianism, self-governance, and other cool things.

They also started two World Wars, executed the Holocaust, enjoyed American slavery for centuries, annihilated the Native Americans, have invaded countless sovereign nations, have tried more than any other race of people to conquer the world, and have dropped not one but two atomic weapons on civilian population centers. They systemically oppressed women, black people, Asians, Native Americans, LGBTQ people, non-Christians, and anyone else who wasn’t exactly like them. So yeah, if you’re a straight white man with Christian leanings, I could see why you’d be okay trusting other straight white men with Christian leanings. They’ve never turned their viciousness onto you, after all.

But if you’re literally anyone else, then the notion that you should simply trust straight, white Christian men is absurd in the highest degree. There is no other demographic less worthy of trust. Rik Storey’s inability to see this and realize it is exactly because he is part of that demographic and, in the classical sense of that demographic, is incapable of seeing the world through anyone else’s eyes. Straight, white Christian men must be trustworthy, he concludes, because he’s a straight, white Christian man and straight, white Christian men have never done anything to him.

He claims credit for the great things his ancestors have done and uses those great things as reasons why his demographic is inherently more trustworthy, as far as a libertarian society goes. His thinking is that white people invented libertarianism, and thus only white people can be trusted in a libertarian society. He conveniently ignores the fact that white people also invented the nuclear weapon, the cluster bomb, the UAV, and a host of other things that add up to being pretty good reasons why not to trust those people.

Of Course…

I don’t buy any of that. There is no “straight, white Christian male” group that acts and thinks in unison, that is more or less worthy of “trust” than anyone else, because there are only individuals with various characteristics. The above rant is not an attack against men, white people, straight people, or Christians except as an extension of Rik Storey’s own thinking–which I reject in the first place. If Rik Storey truly believes his own spiel, then his conclusion must be that straight, white Christian men whose culture is under threat from the outside world aren’t worthy of trust in the first place, and that it must be a good thing that those outside cultural influences are impacting his values.

Everything about his thinking is backward, skewed, and confused. In a libertarian society, we don’t have to trust our neighbors won’t violate the NAP, because we will have ways of dealing with it if they do. The existence of laws against violence don’t mitigate our trust or increase our trust; they are unrelated to the entire affair, as they are nothing more than the framework we use to punish people when they violate our morality. The morality remains in a libertarian society, and so does the tendency to punish people for violating it*. Just as you’d use law and the state to punish people for stealing from you in a state society, so would you use the NAP and some mechanism to punish people for stealing from you in a stateless society. Trust has nothing to do with it.

And if you really want to ride that demographic identity train, I don’t think it will arrive at a destination that people like Rik Storey will be comfortable with. Because if you’re going to take pride in all the great things that white people, men, straight people, and Christians have done, then you must also take responsibility for all the absolutely horrible things those same people have done: the Inquisition, the Holocaust, the Salem Witch Trials, McCarthyism, the Oklahoma City Bombing, the bombed abortion clinics, both World Wars, Nagasaki, Hiroshima… I’d be moderately interested in seeing Rik Storey’s tally where he has added up all the positive things his demographic has done and stacked them against all the negative things his demographic has done, and whether the math shows he is correct in trusting his demographic.

But he isn’t correct, and it’s stupid anyway, because we are individuals, not amalgams of characteristics and not extensions of people who lived and died thousands of years ago. I think it’s interesting that Storey wants to take credit for the Greeks inventing democracy, but I’d bet my shiny new A Perfect Circle tickets [Yes, that phrase again] that Rik Storey vehemently opposes the notion of reparations for black Americans.

So do I, as it happens, but I oppose it because individuals who didn’t do something shouldn’t have to pay for something that other individuals did to individuals who didn’t have it done to them. That is what a position of consistency looks like. “White people are worthy of trust because they invented libertarianism! But that they invented and remain the only people to have used nuclear weapons? No, that isn’t a factor” is not what a position of consistency looks like.

The alt-right is replete with this sort of cherry-picking, denial of history, and doublethink. I don’t criticize white people for the Holocaust; I criticize Hitler. I don’t praise white people for democracy; I praise the unidentified individuals who conceived it. I’m not worried about outside influences impacting American culture because I’m not a blind moron, and I can easily look out into the world and notice that it’s the other way around; American culture is heavily impacting the rest of the world. And even if I shared Storey’s timid, insecure values, I still wouldn’t be able to get on board with his “conclusions,” because I’m capable of noticing that America’s values are changing from within.

And if he’s arguing that those individuals who are fighting to change America’s values from within need to be excised or killed, then he obviously isn’t a libertarian of any sort, but that’s okay, because the alt-right isn’t a faction of libertarianism anyway. Libertarians means liberty for ALL, and let the consequences of freedom be whatever they will be. If liberty means that Rik Storey’s values are eroded and ultimately wiped from history, then so be it. Libertarianism means liberty for all, even non-white, non-straight, non-Christian, non-men. Liberty for one demographic obviously isn’t liberty; it’s tyranny.

So no. Alt-right ideas are fundamentally incompatible with the precepts of liberty. Libertarianism means other people are free to come in and influence your culture, because they aren’t using force, violence, and coercion. If your culture is so weak that it can’t survive that, then there you go–your culture is weak.

I tend to think that Storey must know this. Protectionism is all about insecurity, after all. If Microsoft is so scared of competition that they have to engage in protectionism, then it means they know their products suck and can’t stand up against competing products. If Storey is so scared of competition that he has to engage in protectionism, then it means he knows his culture sucks and can’t stand up against competing cultures.

Letting the weak be defeated by the strong through competition absent force, violence, and coercion? That is libertarianism.

So it’s not other cultures that are incompatible with libertarianism, Storey.

It’s you.

* Which I’m not on board with anyway, but that’s a more complex issue.

What Steam Greenlight Teaches Us About Anarchy, Part 1 of 5

Through the last year, I’ve been working on a book titled What Steam Greenlight Teaches Us About Anarchy.  Since I was also writing (and completing) Dancing in Hellfire, which had a higher priority, as well as daily articles, thrice-weekly podcasts, and weekly videos through most of last year, SGAA (Steam Greenlight and Anarchy) didn’t get much attention, but I did make a fair bit of progress with it–it’s about 100 pages. I’ve actually got several documents that are around that length and in some state of “needing to be finished.”

Unfortunately, Valve is shutting down Greenlight, which immediately made the book obsolete. By the time I finish it, Greenlight will be little more than a bad memory for people, but it’s also eerily pertinent that Valve has, due to community pressure, shut down the anarchic Greenlight to replace it with an alternative that is, without irony, much more state-like, with more power concentrated in Valve’s hands and with Valve employees unilaterally making the decisions that the wider community once made democratically. It basically parallels the rise of the state, and what we would expect to happen in an anarchic society if the underlying mentality is not first eradicated.

The underlying mentality is two-fold:

  • “I don’t approve of this, and therefore it shouldn’t be allowed to exist.”
  • “We have to take these measures to protect ignorant/naive/stupid people from themselves.”

These statements are never said so bluntly, but those are the hearts of the position that we need Valve to intervene in the process and implement some quality control.

I Don’t Approve

It hardly needs to even be pointed out that “I don’t approve of this” is a subjective value statement, and isn’t an objective truth. Even if there is 100% agreement that the item in question is of extremely low quality, it remains a subjective value statement, because widespread agreement doesn’t turn a subjective value into an objective one. We can go back fifty thousand years and find 100% agreement that the Earth is the center of the universe, but that wouldn’t make that an objectively true statement.

As far as I can tell, this mentality is limited pretty much to Steam, as I don’t think I’ve ever heard anyone say something like, “This movie is shit! What is it doing in Wal-Mart, where some unsuspecting person who doesn’t know any better might buy it, believing it to be a good movie?” or “This music album is terrible! What is it doing in this record store? It has no business being in this store alongside Pink Floyd’s A Momentary Lapse of Reason!

Yet when it comes to Steam, we do hear these sorts of arguments.

In a lot of ways, I agree with the premise. I no longer even check Steam’s weekly sales and specials, because it’s never anything more than page after page after page of bullshit games that no one has ever heard of and are on sale at 19 cents from 99 cents. Here is a screenshot I took a few months ago of exactly this. It has actively discouraged me from browsing Steam’s special, which, in the longrun, hurts Valve because it means they aren’t selling games.

What is all this bullshit?

 

I would have rather seen more advanced filtering options, though. Even something simple like being able to filter out all indie titles or all “games” smaller than 100 MegaBytes would have gone a long, long way toward fixing the problem that is an overload of what I consider to be bullshit, crappy games that aren’t worth 99 cents by a long shot. I wouldn’t download and play this shit if it was free. I don’t want to look at it, I don’t want to look through it, and I don’t want to see it.

So… I don’t.

Rather than demanding that what I consider to be bullshit is prevented from landing on Steam altogether, I find it vastly preferable to check my ego and entitlement and to remind myself that there are billions of people in the world, and that my opinions aren’t objectively right. Rare though they may be, there is surely someone out there who genuinely likes Pajama Sam and wouldn’t have found it if it wasn’t on Steam. There’s surely someone out there who likes Temper Tantrum, The Slaughter Grounds, and all kinds of other games that I consider to be bullshit trash. I consider Rise of the Tomb Raider to be bullshit trash, too, and Mass Effect 3. Not to mention Dragon Age: Inquisition.

Basically, what I’m saying is that I have my preferences and you have your preferences. We all know this to be true, and people only get butthurt when they mistake a reviewer’s word as objective truth. But despite the tendency of some misguided people to interpret my or Jim Sterling‘s reviews as irrefutable fact, the only fact is that reviews are opinions and opinions are, by their very nature, subjective. So we need only apply this to our assessment of games on Steam to realize that just because we dislike a game–despite probably never having played it–doesn’t mean that no one likes the game, and that any attempt to remove the game simply because we and 99% of other people like it is nothing more than an attempt to spit on, ignore, and overrule the 1% who do like it.

There’s no escaping this, and constituting a majority necessarily involves power–the power of the mob, peer pressure, and the innate human desire for acceptance through conformity.

This is dangerous.

Some would say that “We’re only talking about video games! C’mon, and chill out!”

But we aren’t just talking about video games, because this same pattern plays out in the real world in very real, damaging ways. It wasn’t terribly long ago that homosexuality was illegal because this minority of homosexuals was overruled and forced to go along with the majority who felt that homosexuality was bad. And while we might say “Yes, but we’re enlightened! We’re on the other side of that argument!” it would be wrong to say that, because right now exercising one’s rights to act in accordance with their religious beliefs is being universally spit upon by the majority. The minority of people who want to live their lives according to their moral values and choose with whom they do and do not associate are being spit upon and, once more, forced to go along with the majority.

The attitude hasn’t gone away. It’s just a new majority tyrannizing a new minority. Nothing has changed beyond which side of the aisle has the power. Tyranny today remains alive and well, such that this woman has lost the right to choose with whom she associates, simply because she is in a minority of people who would choose not to associate with people who partake in behavior that she doesn’t approve of. Of course, we say that we don’t approve of her behavior, don’t we? We don’t approve of her lifestyle choice to not associate with LGBT people, and therefore we won’t even allow her to do it. It’s no different from fifty years ago, when the majority didn’t approve of the lifestyle choice to be LGBT, and therefore wouldn’t even allow people to be LGBT.

Tomayto-tomahto.

Same shoe, different foot.

It’s my contention that this mentality has to be assaulted and addressed everywhere that it appears, because we do readily see it playing out in the real world. It’s not the application to LGBT issues or to video games that is the problem; the problem is the underlying mentality that connects both, that arrogance and ego that suggests, “I don’t approve of this, and thus it shouldn’t be allowed/shouldn’t exist.” How can we say we’re just talking about video games, when we see exactly the same thing happening in the real world, and real people being demonstrably tyrannized and prevented from being free to choose the people with whom they associate, simply because they are in a minority?

We find ourselves arguing opinion against opinion. Bob is a fundamentalist Christian who hates LGBT people, believes they are the product of Satan, and believes they’re going to hell. Tim is what we’d call a Social Justice Warrior, and as such Tim hates fundamentalist Christians. Bob thinks that being LGBT constitutes “abhorrent behavior.” Tim thinks that hating LGBT people constitutes “abhorrent behavior.” Bob wants to make it illegal to be a practicing LGBT person, and Tim wants to make it illegal to be a practicing fundamentalist Christian*.

Once upon a time, the majority agreed with Bob, and homosexuality was illegal and transsexualism was a mental illness. Today, the majority agrees with Tim, and fundamentalist Christianity is illegal in practice. There aren’t too many people who are more impacted by this than I, since I’m an openly transsexual lesbian resident of the state of Mississippi. And yet I stand, and will continue to stand, for people’s right of free association, even when I am the person they don’t want to associate with. It would certainly suck to walk into a gas station and have the owner tell me that I wasn’t welcome there, but it’s the owner’s business and property. At what point did we forget this?

We have to separate ourselves from the situation and recognize that we are arguing opinion against opinion and that neither side is objectively right. Bob isn’t objectively right to say that being LGBT is evil, and Tim isn’t objectively right to say that wanting to disassociate from LGBT people is evil. Why? Because morality is a set of subjective value statements built from assumptions. Even something like murder can’t be definitively stated to be good or evil, so how can something infinitely less destructive be objectively good or evil? The only exception to this might be rape, because, despite many attempts to do so, I have yet to come up with a theoretical scenario wherein rape would be considered morally good. It doesn’t matter how far-fetched our hypothetical scenario is; if we can come up with even one example wherein murder would be the morally right thing to do, then the conclusion must be that murder is not objectively wrong. So, to reiterate, with even murder being morally ambiguous, how could we ever attempt to make the argument that something with consequences considerably less dire and permanent can be absolutely morally clear?

Right now, you and I are on the wrong side of historical morality in countless ways. Two hundred years from now, people will look back on us and will decry us as heartless, immoral fiends, just as we do today when we look back at the ubiquity of slavery, sexism, and racism. We shouldn’t delude ourselves into believing that the set of moral values we currently have are eternal and will never change, because they will, and I can point to at least one specific area where, in a few centuries, you and I both will be known as evil barbarians.

Animal rights.

We are horrific to our non-human brothers and sisters. Not only do we kill them and eat them after they’ve lived their lives in abysmal conditions that we would quickly identify as torture if a human was forced to endure them, but we actively consider animals to be our property. Does that sound familiar? It should, because the arguments people use today to justify their treatment and perception of animals are exactly the same arguments people put forward 150 years ago to justify their treatment and perceptions of non-white people. Even though we know now, scientifically and beyond a shadow of a reasonable doubt, that animals think and feel things, we continue to largely treat them like unthinking, unfeeling automatons who are our property.

“‘My’ pets,” people say, claiming ownership of these living, breathing, thinking, and feeling creatures. Even I say “my cats,” though my position on them is clear, and I generally use the expression as shorthand–“my” cats are mine in the same way that my friends are “mine.” But even without going into how we commonly have to do things that animals don’t want “for their own good,” the fact remains that we participate in the widespread enslavement, torture, and murder of, if I recall correctly, eighty-five million animals a day, just in the United States. Society will one day look back on us, having ruled that eating meat is immoral, and call us evil barbarians.

My position is almost identical to Richard Dawkins’ position on this. Strictly speaking, yes, the vegans are absolutely right. It is unconscionable, and it is unjustifiable, yet I continue to do it. I eat meat. I passed through a vegetarian, and even a vegan, phase, but today I eat meat. But they’re right–the vegans are right, and their logic is unassailable. I’m not trying to convert anyone to vegetarianism or veganism, but it’s simply true that there’s no way to justify it in the modern world, and that a rational evaluation of the situation leads inexorably to the conclusion that eating meat and using animal products are immoral things to do.

We Have To Protect People From Themselves

I noticed last year that a scary number of people want to speak for me, to the extent that if I dare try to speak for myself, I was frequently slapped back down and told to shut up. The most jarring example was my video about the Liberal Redneck, where I criticized him for criticizing a fundamentalist Christian woman, and criticized him for asserting that she was a racist, simply because the woman was a white Christian. The response to this video was so bad that I actually took the video down. The video had like 5 likes and more than 80 dislikes, and one comment after the other, it was just “Uh… He’s speaking up for you, you idiot!” and “He’s on YOUR side, dumbass!”

It was one of the most bizarre things I’ve ever experienced, because there I was, speaking for myself and expressing what side I was on (neither the Christian’s nor the Liberal Redneck’s), yet people were disregarding that and telling me to shut up so that the Liberal Redneck could speak for me. This continued through all of last year. I remember seeing one Facebook post from Occupy Democrats that I remarked, “This had better have been written by a black female Muslim lesbian. If not, whoever wrote it needs to seriously re-evaluate why they think they have the right to speak for so many people.”

We have divided ourselves into these groups, and these groups demand our loyalty, to the extent that if we dare speak for ourselves or show any disloyalty, then they will turn and hang us alongside the other group. It’s an attitude that is rampant in the United States: “If you aren’t with us, then you’re against us.” Take, for example, how I repeatedly attacked Hillary last year, which led to countless people assuming that I supported Trump. This is especially noticeable on my Quora profile, where nearly everything I said about Trump or Hillary led to someone calling me a Trump supporter. I don’t know why. I have never supported Trump, and never would. His positions are contrary to almost everything I believe.

The recent women’s march showcases this, too, because it wasn’t a “Women’s March,” was it? No, it was a Democratic Women’s March, but no one is allowed to say that. When a Pro-Life group of women expressed the desire to join the march, they were told that they couldn’t. So it couldn’t possibly have been an All Women’s March; it was a Women’s March As Long As You Side With Us Politically. It was the same thing I experienced with the Liberal Redneck–neither he nor the dozens of vicious people who attacked me were interested in LGBTQ people. They were demonstrably only interested in Liberal LGBTQ people.

I’ve written before about how the Democratic Party doesn’t care about women, Muslims, Mexicans, black people, or LGBTQ people. They only care about votes and support. I couldn’t begin to convey how ostracized from the LGBTQ community I am simply because I’m an anarchist, never mind that I choose–for very good reason–to identify as a shemale. They demand that I be quiet and sheepish, that I nod and go along with whatever they say on my behalf, and Cthulhu help me if I dare speak up on my own behalf. No ally would demand you be silent while they speak for you, it’s as simple as that. Anyone who demands you sacrifice your voice to the mob isn’t your friend. Anyone who demands that you conform to what they want and what they say isn’t your ally.

You speak for you.

I’ll speak for me.

The only “group” I speak for are the lesbian shemale anarchists, and, the last time I checked, I’m the only one of those.

More to the point, a few years ago the Russian government made gay pride parades illegal. The reason they gave was that they had to protect children from being corrupted. While I’ve no doubt that the person reading this disagrees with the Russian Government about what constitutes “corruption,” the fact remains that their desire to protect the “innocent children who don’t know any better” from things they deem to be bad is what led them to do it. Again, that should sound familiar, because it is precisely what people have argued in regard to Steam Greenlight–it is necessary, they say, to protect the people who don’t know any better from being exposed to these things that they deem are bad.

If you haven’t seen that mentality playing out in the United States, then you haven’t been exposed to what we call the Social Justice Warrior. This isn’t an insult aimed at anyone who advocates social equality–I’m an egalitarian, after all. No, SJW refers to a specific type of person, like the kind of person who would say something like “I can’t wait for all these people who disagree with me to hurry up and die.”

Scary.

That’s fucking scary.

That should fucking scare you.

And these are the people who say that their positions come from empathy! This guy honestly and truly believes that he came to his beliefs because he’s just so filled with empathy toward Group A–and all this empathy that he feels with Group A just accidentally leads him to talk like a fucking psychopath about the people in Group B. I can barely imagine something more psychopathic than “People who don’t agree with me need to hurry up and die.”

And it’s got a like!

This is the long-run result of the extreme divisiveness that has characterized American society for the last several decades. “If you’re not with us, then you’re against us. And if you happen to have any of these characteristics by which we’ve divided ourselves but you still don’t agree with us, then you’re an idiot who should shut up and let us protect you from yourself and your stupid opinions.”

* Many would instinctively reject this assessment, but they would be wrong. It is currently illegal to live according to fundamentalist Christian values, as the previous link about the flower woman shows. It would be illegal for someone to tell me that I wasn’t welcome in their store because I’m transsexual. We are willing to allow them to quietly believe these things, but the moment they attempt to act in accordance with those things they believe, they are committing a crime, and we will prosecute them. So yes. It absolutely is illegal in the United States to practice fundamentalist Christianity.

Stay tuned for Parts 2 through 5, which will be posted over the next week and are from the actual book What Steam Greenlight Teaches Us About Anarchy, instead of this precursory explanation.

I Stand With Rienzi, MS

For those unaware of this relatively obscure issue affecting this extremely small town, Rienzi, MS is a town of 320 that recently received threats from an atheist organization threatening the small town with up to $500,000 in fines and litigation if they did not immediately cease flying a Christian flag over a veterans’ memorial. While the mayor of the town relented, the people of the town are getting ready to fight back, and there’s so much confusion and misinformation around this issue that some things really have to be cleared up.

Not a First Amendment Issue

The First Amendment, in full, states:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

The wording is not accidental. It is concise and clear, and explicitly states that Congress shall make no law. I recently criticized Trump’s Supreme Court Justice nomination because Gorsuch does not respect the separation of church and state , but the fact is that “separation of church and state” is a colloquialism not expressed anywhere in our Constitution or the Bill of Rights. Politicians and elected officials absolutely are allowed, by the letter of the law, to legislate and rule based on their personal religious beliefs. I don’t like it, and I advocate against it, but the First Amendment does not in any sense prevent it. In fact, the First Amendment cannot prevent it, as doing so would be making a law prohibiting the free exercise of the politician’s religion.

Not a Federal Issue

Even if the First Amendment did apply to the issue, it wouldn’t apply to the small town in Mississippi, because the Constitution and the Amendments apply only to the federal government. There appears to be severe misunderstanding in the United States, in that most people don’t seem to understand what the “state” part means; they appear to think that “state” is to “nation” as “county” is to “state.” This is incorrect, and a result of decades of federal encroachment on states’ rights. Mississippi is a state in exactly the same sense that Germany is a state. Just as Germany surrendered some of its autonomy in joining the European Union, so did Mississippi surrender some of its sovereignty in joining the United States.

The only Constitution that has any applicability to this issue would be the Mississippi Constitution, and the only thing it states about religion comes from Section 18:

No religious test as a qualification for office shall be required; and no preference shall be given by law to any religious sect or mode of worship; but the free enjoyment of all religious sentiments and the different modes of worship shall be held sacred. The rights hereby secured shall not be construed to justify acts of licentiousness injurious to morals or dangerous to the peace and safety of the state, or to exclude the Holy Bible from use in any public school of this state.

Quite clearly, rather than prohibiting a town from flying a Christian flag, the Mississippi Constitution states that this mode of worship must be held as sacred. When I discussed this on Facebook, someone immediately asked if I’d care if someone flew a Muslim flag over the memorial. No, I don’t really care. One idol is as bad as any other in my book, whether the idol is the Christian flag, the American Flag, or the Muslim Flag. People swearing loyalty and obedience to scraps of cloth is an issue regardless of what is on that scrap of cloth, but to what, exactly, a person gives their religious dedication isn’t my business.

A Small Town

I don’t know the demographics in this town of 320 people, but I can tell you that, based on everything I know about Mississippi, chances are that we’re looking at 99% of the population being Christian. When I pointed this out, someone said it would be fine, as long as “everyone agrees.” As long as everyone agrees? Such a ridiculously high standard is not applied to anything else that the government does. Homosexual marriage gets legalized, regardless of whether everyone agrees. Marijuana gets legalized, regardless of whether everyone agrees. Abortion gets legalized, regardless of whether everyone agrees. The implication is that the government can do anything that it wants, but if it wants to go against the dominant liberal trend, then it must have unanimous agreement and no dissent.

This is a recipe for tyranny of the minority over the majority. Because <1% of the town doesn’t want the flag to fly, the 99% are tyrannized, their desires ignored and discarded. But, of course, if the 99% wanted to legalize same sex marriage and only 1% was against it, then same sex marriage would be legalized, wouldn’t it? Because it’s not about minorities or majorities; it’s about the liberal agenda and going against it. If you want to do what the liberal wants you to do, then 1% of the population dissenting is enough to get you your way. If you want to go against what the liberal wants you to do, then 99% of the population agreeing with you isn’t enough.

Disrespectful to the Dead?

I had another atheist tell me that they found it disrespectful to the dead. An atheist said this. Speaking as an atheist, that’s fucking retarded. To the atheist, dead people are dead. They don’t have feelings that can be hurt. They can’t be disrespected, because they are inanimate, rotting matter. But, again, when it’s convenient for the liberal agenda, it’s fine for an atheist to talk about being disrespectful of the dead, even though the atheist has no rational or justifiable reason for respecting the dead in the first place.

Secular Burials?

But don’t veterans have the right to a secular burial?

Well, we’re talking about a memorial, not a graveyard. I don’t know enough to say whether there are any remains there or not, but it would help these people to know what we’re talking about. However, no. Asking for a secular burial is asking for a secular religious ceremony. Burial rites are, and have always been, religious in nature. The modern embalming process has roots deeply in religion, and so does the burial ceremony. The only truly secular way to deal with human remains is cremation; every other method will be touched by religion to some degree, and many forms of cremation are derived from religion.

It’s very much like people who have secular marriages. It’s nonsense. Marriage has two roots: political and religious. Political in the sense of royalty and nobility, and religious once it spread to the commoners. There is a case to be made that monogamy itself is a religious concept, but it doesn’t matter how far we go back when talking about marriage. It evolved into a religious ceremony, orchestrated and performed by churches. “Secular marriage” is, too, asking for a secular religious ceremony.

Uneducated Hillbillies!

The first reply my post got was someone pointing out that Mississippi has the highest high school dropout rate in the nation, and telling me that I should go back to school. Putting aside the high chances that I’m more highly educated than the person who said this, it is exactly this sneering, condescending attitude that pissed off middle America and got Trump elected. “Stupid hillbillies! Bible in one hand, and guns in the other!” right? President Obama himself said that. It is an attitude widely shared among liberals, and the implication is that, because the high school drop out rate is so high, the people in this small town are uneducated and thus can’t be allowed to govern themselves. Instead, they need this educated city slicker socialite to govern them, because otherwise they’ll just keep eating lead-based paint chips.

Atheists Need To Chill

I said that atheists need to stop looking for reasons to get upset. I stand by this statement. This one atheist in this town of 320 got a stick shoved up his ass and decided that he needed to contact an atheist group with powerful attorneys and threaten this town with half a million dollars in lawsuits in order to make these 319 people bow, acquiesce, and obey this one person’s demands. Threatening this town with extortion and violence in order to make them do what you want to do, when the end states are ultimately imprisonment, if the town doesn’t back down and then refuses to pay… I think we have a word for it, when you threaten someone with extortion and violence if they don’t do what you want them to…

Oh, yeah.

It’s called terrorism.

So from a transgender lesbian atheist in the state of Mississippi to another atheist in the state of Mississippi near the town of Rienzi, fuck you, you entitled, violent extortionist piece of shit. This town of 320 people has the right to govern itself. If you don’t like it, you have the right to move. Their choice to fly a flag does not injure you, does not harm you, and does not affect you. Grow up, stop being a baby, and, if you want to fight for something, pick a real issue. There are plenty for you to choose from that aren’t stupid.

The part of the Mississippi Constitution, and, indeed, the First Amendment, that you’ve overlooked is that the government cannot prevent people from freely exercising their religion. That’s what the people of Rienzi, Mississippi are doing. Stop trying to be a tyrant, and let them be free.

Gorsuch, Life, and Church/State Separation

A lot of people, even some Libertarians, seem perfectly happy with the selection of Gorsuch to join the Supreme Court, and most of the praise stems from a few basic things. I’m going to take them in reverse order (from what would be logical), though. First, then, is his probable pro-choice positions.

Though Gorsuch has never ruled one way or another on abortion, statements in his book that “Human life is intrinsically valuable,” which were made regarding assisted suicide and euthanasia (I can’t help but wonder if he applies the same statement to the death penalty, though), have been extrapolated and assumed to apply to abortion.

This means that in the last few days, I’ve seen “Libertarians” praising Gorsuch and hoping that this civil issue can find its way back to the Supreme Court so that the Federal Government can further regulate abortion. *sigh*

Anyway, whether he is pro-life or would send the matter back to individual states isn’t much of a concern to me right now. The bigger concern is this notion that “Human life is intrinsically valuable,” which forms a basis for his legal rulings, and as such constitutes a violation of the separation of church and state. It’s subtle, but it’s a violation all the same.

If I were to say “All life, plant and animal, is intrinsically and equally valuable as human life,” no one would have a hard time noticing the heavy religious (Hindu, specifically) overtones. It wouldn’t be a matter of debate. If I was a federal judge and went on to make rulings on that basis (such as outlawing the eating of meat by arguing it is murder), there would be widespread protests about how I’d be violating the separation of church and state by ruling based on my personal religious beliefs.

Though it’s generally shared by most Americans, even non-religious ones, penetration into the cultural zeitgeist and widespread acceptance doesn’t turn a religious idea into a non-religious one. We can argue the NAP, make a utilitarian argument, or use some other argument in favor of pro-life, but we can’t make a religious one in a federal court.

Human life is not intrinsically valuable. In fact, nothing is. A thing’s value does not exist independently of the person observing it and assigning the value. We can easily see the fallacy by applying it to anything else.

  • Steaks are intrinsically valuable.
  • Television is intrinsically valuable.
  • Planets are intrinsically valuable.

Now, if I know the types of people I’m thinking about, they’re reading this, shaking their heads, and mumbling, “You can’t compare LIFE to television and steaks! This is… This is existence! The gift of life! Human life! It can’t be compared to a steak!”

Right… Because they’ve decided that life is intrinsically valuable, for no reason other than that they think it is, and so it’s “obviously” different from these other things. It’s a circular position; they can’t see that life’s “intrinsic value” is fairly compared to the “intrinsic value” of television, because they’re starting from the assumption that life is intrinsically valuable.

“I have ten red jelly beans, and they’re automatically better than other jelly beans,” A said

“That’s silly. I have ten green jelly beans, and they’re just as ‘automatically better’ than other jelly beans,” said B.

“No, because red jelly beans are automatically better, so they can’t even be compared to those other ones,” replied B.

This is an issue, and I don’t think supreme court justices should start from the basis of a religious belief to decide an issue.

The Constitution

Much fuss has been made about Gorsuch’s position on the Constitution, that it must be interpreted in a way that common people of the day of its writing would have understood it, which is a common sense position. I’ve seen even more Libertarians excited about this than the prospect of his being pro-life.

I’d be excited, too, if I was delusional enough to think that the Constitution has any bearing at all in the modern United States, but it doesn’t. The Constitution hasn’t meant anything in decades–more than a century to be honest.

Having a branch of the government assigned the duty of determining whether or not the government has the legal authority to do something is “intrinsically” flawed. We might as well go ahead and accept that internal police investigations will be the sole deciders in whether an officer acted unlawfully.

At absolute minimum, here we need to take a lesson from the British, although instead of having a dual parliament (which we sort of have, but in a somewhat less effective way) we need to have a dual court system–the government’s and the people’s. It’s not enough that the Federal Supreme Court would say that something is Constitutional; the People’s Supreme Court must agree. If the two do not agree, the law is sent back to Congress for amendments, per instructions included.

The Federal Supreme Court sounds like a good idea… at first. And then it becomes apparent that we’ve given the government the exclusive power to determine whether the government has the authority to do something. As we’ve seen from blatant abuses, it becomes a rubber stamp of state power, with no way for us to appeal it. If the Supreme Court says something is Constitutional and produces a 3700 page document of legalese explaining how it’s totally fine, then we have no recourse for addressing it.

All branches of the government threw out the Constitution. I’m glad people are beginning to pay attention to how the President uses Executive Orders to legislate, but none of these reach the Supreme Court, nor can they. They exist outside of the confines of the Constitution entirely, as they are typically directives to other governmental bodies. The Supreme Court can’t rule on whether it’s constitutional for the President to sign an executive order placing a gag order on government agencies, because neither the government agencies nor directives have anything to do with the Constitution.

Congress, the only people who could do anything about it, don’t, and it’s easy to see why. Republicans want their Republican President to be able to impose conservative policy without going through all the hassle of a constitutional republic and trying to get bills through Congress, so it’s easier to grit their teeth through a Democratic President. Overturning the system, after all (which republicans could have done in the last few years), by easily passing a law that reaffirms Congress as the controllers of these agencies, would have meant that President Republican wouldn’t be able to unilaterally rule the country and Congress might actually have to do something.

Instead, Congress simply creates the agencies and turns the keys over to the oval office. Even if they don’t specifically turn over control, they always end up under the President’s control anyway, since he goes on to hire and appoint tens of thousands of people. Even if he didn’t, control is only one negligent Congress and one executive order away.

So you’ll forgive me for not being happy we’ve got a constructionist going to the Supreme Court. It’s irrelevant, because nothing that actually matters will ever find its way before the Supreme Court. Whether Congress has the authority to create the EPA, USPS, the Department of Education, and all the others will never, ever be brought to the Supreme Court.

At absolute best, we might end up with one of these unelected, unaccountable government agencies doing something unconstitutional, and that one act may end up at the Supreme Court, but even that isn’t likely, and instead the Supreme Court will continue on rubberstamping government power grabs and either pushing a liberal agenda onto the entire nation or, at freaking best, sending issues back to the states.

I’m disappointed in myself for how much I was truly hoping that Judge Andrew Napolitano would get the nomination. It isn’t like Napolitano could have done much, but I would tentatively trust him with that level of power–with one scrutinizing eye on him the whole time.

There aren’t many people who I trust with power, and even those don’t get a blank check. I’d trust John McAfee as President, but I’d keep my eyes on him. I will never trust someone enough to give them power and turn away, trusting that they wouldn’t abuse it. I simply can’t, because I know how power is. Neither could I simply rejoice at Supreme Court Justice Napolitano and trust for the next three decades that he was doing the right thing. No one should trust anyone to that degree. I wouldn’t trust myself with that level of power, and would rely on people close to me to keep me in line.

Power corrupts. It is not just a corrupting agent; it is intoxicating and addictive. I was once in a relationship with a very submissive chick, and I ended the relationship because it simply was intoxicating and addictive; I’ve felt it personally, that primal sense of control and authority. I loved it, as anyone would (most people would dispute that, but most people would say they wouldn’t abuse the presidency, too, when the truth is… Yeah, they would…), but I don’t like things beyond my control.

That requires more elaboration than I really care to get into, but it’s just like any other addictive intoxicant. You’re addicted and intoxicated; you’re the opposite of “in control.”

Sure, we could have gotten worse than Gorsuch. But I’m tired of settling. I’m tired of “Well, it could have been worse” being stated after the government does anything. It could always have been worse. Nazi Germany could have been worse. “Sure, you have syphilis, but it could have been worse! You could have gotten HIV!”

It’s not much consolation, is it?

And we’ll be dealing with it again soon as we move toward war with China. “It could have been worse,” people will say. “We could be at war with Russia right now.”

In my focus on Hillary’s transparent attempts to ignite a war with Russia (attempts that live on in John McCain and other congressional vulture hawks), I missed most of Trump’s intentions of starting one with China. 2016, evidently, was the year we chose between war with Russia and war with China.

All because people settled for someone who wasn’t as bad as Hillary.

Not me, of course. I voted for McAfee.

Gender Identity & Gender Misidentification

After sharing my previous article to an Anarchist, Voluntaryist, and Libertarian page on Facebook–not something I do often; in fact, this was only the second time in a year that I’ve done so–the very first comment was, predictably, that no one cares about my mental illness. Right, because that is a conversation transgender people aren’t sick of having. And it’s extremely common. With almost every video, every post, every article around the Internet that is from a transgender author about transgender things, there is very likely to be some asshat who thinks that he, and only he–because, sorry, I have yet to come across a female doing this–understands that gender is binary, transgender people are insane, and being transgender undermines everything else you have to say because you’re insane. Remembering now that I posted this to a closed group of like-minded people, I found myself having to point out that there is no such thing as a “legitimate reason” for kidnapping, sexual assault, theft, or ransom.

I was also called a “transgender fascist” because of my desire to force the state to accept my right to define myself and to identify myself. This, in the mind of the confused person who is so terrified that I’m going to force my beliefs onto them that they are eager to force theirs onto me, is nothing short of fascism. It’s a remarkable disconnect, and showcases just how warped a person’s brain can get when they hold reverence to dogmatic values and insist they aren’t arbitrary. I once stated that sex was a binary thing–I was mistaken. Sex has never been a binary thing; we simply treated it as one. Initially, we understood sex as XX and XY chromosomes, but more recent developments have revealed how horrifically inaccurate that was, and that the reality is that every cell in a person’s body has a sex, and they’re not all the same. This literally means that, far from being a binary matter, sex is an infinitely fluid matter, ranging from 0.0000001% male to 0.0000001% female.

If we look at these three shades of blue and just say they’re all “blue,” and then spend decades treating them all the same, does that really mean that there’s only one blue? No. It just means we were short-sighted, overly eager to simplify, and mistaken.

And, as we’ve learned more recently as our technology advances and we peer deeper into cells, genes, and chromosomes, what looked like a single shade of blue when we stood back seventy feet from the television and looked at little boxes actually turned out to be totally different shades when we got up close and examined them. So yes, I was again wrong; sex is not a binary thing and has never been a binary thing. So to be so beholden to the idea of sex as a binary concept when all scientific evidence disputes that idea is the very definition of dogma, especially since what we’re talking about is evidently an arbitrary human construct of generalities and oversimplifications. I would call dogmatic loyalty to an artificial construct so severe that it causes one to utterly lose the ability to empathize with another human being the “mental illness,” if we really want to talk mental illness.

Of course, it was brought up that “gender dysphoria” is classified as a mental illness. This is true. And I pointed out, though I can’t find the source, the AMA has gone on record stating that they did this in order to ensure that transgender people’s medicines, hormones, and surgeries were deemed “necessary” rather than “cosmetic.” It’s rather like how some dental plans won’t give you a full set of dentures because it’s deemed cosmetic, and will instead cover only partial sets. That rift between “cosmetic” and “necessary” is a big deal, and while I appreciate their reason for doing it, people who have chosen to treat it like the holy grail of definitive medicine–even as they dispute numerous other diagnoses in its pages (“Addiction isn’t a disease! They’re so wrong about that! Addiction is a choice! But gender dysphoria? No, they’re right! You’re insane, because they said so! Because ‘mental illness’ obviously means ‘full-blown insanity!'”)–end up causing transgender people in the real world no end of headaches.

When I pointed out to this person that gender dysphoria is the disease and “being transgender” is the cure, he replied, “They’re the same thing.”

It’s frustrating, because, as I said, this is a conversation that any transgender person has had countless times. Almost any time the subject is brought up, there’s at least one fuckwad who does this, and it’s always hard to ignore. It’s hard to ignore someone sitting there and calling you insane because they don’t have any understanding of things that are pretty easy to Google. But even if we don’t reply–and for the most part, I didn’t, because a wonderful other person took up the cause for me–it still stings. How could it not? It’s like a white kid being told he’s insane because he likes rap, or a guy being told he’s insane because he’s gay.

More to the point, the basic issue is his inability to understand that this interaction between transgender people and the state… doesn’t impact him in any way. If I fight the state, succeed, and force the state of Mississippi and its police officers to recognize people as the gender they identify as, this does absolutely nothing to force this random person to accept my definitions or gender identity–unless he is one of the police officers in question.

This gets into messy territory, doesn’t it? Do I have the right to force the state to recognize my gender identity?

See, that’s the wrong question, and it reveals how skewed this discussion even is. The actual question is: Does the state have the right to dictate my gender? Does any state employee have the right to say whether I am male or female, and to treat me accordingly? This is the real heart of the question, and the answer is obviously “No.” If state employees could do this, then an officer could tell any woman he arrested, “No, you’re a male. Now get naked. It’s time for a strip search, dude.” According to this guy who thinks I shouldn’t be able to prevent the state from forcing its definitions onto me, this would be totally acceptable. The state defines me, regardless of what I say, and to this Voluntaryist, Anarchist, or Libertarian, that’s totally okay–because the state’s definitions are the same as his definitions. But no, that’s not bias or hypocrisy. It’s just a happy coincidence that it happens to be his definitions that the state is forcing onto people.

By treating me as a male, the state is forcing their definition of genders and sexes onto me. My telling them, “No, you can’t do that. You have to treat me as the gender that I am, not the one you say that I am,” is defense, not offense. It would not be an issue if the state was not attempting to force their definition onto me. But they are, and they did. When I say that I’m a female, absolutely no one has the right to dictate over me as though I’m male. This random person can use whatever definitions he wants and believes me to be whatever he wants, but he has no authority to dictate over me, no ability to impact my life unless I allow him to. If he wants to insist that I’m a male, that’s his right, and it’s my right to call him a bigoted, ignorant idiot and stop having anything to do with him.

See? That’s the difference. I can’t just “stop having anything to do with” the state or the police.

This is the state we’re talking about. I’m not talking about this random dipshit on Facebook. If he wants to treat me as a male, fine. I don’t care. If he says “Turn around and drop your pants,” I don’t have to obey him. And if he pulls a gun on me, I can pull one back out on him. If he attempts to rape me, I can fight back without risking getting beaten to death by fifteen freaking people. He has no authority to trap me in a windowless concrete box with the steel door shut and command me to drop my panties. So I don’t give a flying fuck what he thinks.

Whether we like it or not–and I don’t like it–the state does have authority. It’s stolen authority, it’s immoral authority, and it’s disgusting authority, but the reality is that they have it. In a moral world, it wouldn’t have been an issue because no one could have kidnapped me and held me for ransom at gunpoint yesterday. In a moral world, it wouldn’t be an issue, because someone wouldn’t have a badge giving them the authority to coerce me into doing a strip tease. Without a state, these wouldn’t be issues at all. Fighting against the state’s attempts to define me as a male in full disregard of my own wishes, physiology, preferences, and identity is reactionary–by definition–but it is also necessary, defensive, and justified. It is the equivalent of shooting an armed burglar who has broken into your home. By kidnapping me at gunpoint and coercing me with the power of the badge to do a striptease, the officers roundly violated my rights as a human being. I should not have to explain this to anyone who claims to be a Voluntaryist, Anarchist, or Libertarian.

“What perceived rights do you think were violated?” someone asked.

Well, that’s an interesting question. All the more interesting because it came in this same group of people who are supposed to understand these things. I guarantee you that when the Constitution was written, the American Founders didn’t intend “forcing a prisoner to do a strip tease” to be any sort of reasonable search.

I shouldn’t have to explain to anyone that a male officer forcing a woman prisoner to do a striptease while she’s being processed for a misdemeanor traffic violation and waiting on the paperwork to be completed so that she can leave is a full and total violation of her Fourth Amendment rights. I don’t give a SHIT what the Supreme Court has ruled about it. Besides all of that, this person has completely missed the point–a few other people have totally missed the point as well.

It’s not about whether the strip search can be justified. It probably can’t, and I’ve now spoken with nine other people who have been through this jail–in fact, I’ve been there twice and this is the first time I was strip searched–and none of them were strip-searched, including several people who actually were in custody for a few days. You can’t hide behind “Standard Operating Procedure” when I can present a list of a dozen people who passed through that very jail for the very same charge in the very same circumstances and were not forced to do a strip tease. You simply can’t, because the evidence is against you. If you attempt to play that card, you are being a statist apologist. I can point you to these people right now, my own sister among them. She’s been to that jail twice. She was only patted down on both occasions. You’d better believe I’m compiling a list of names of people who will swear before a grand jury that they weren’t strip searched.

What it’s actually about, though, is related to the above–the fact that I was strip-searched because I was transgender by a cop who abused the authority of his badge to sate his curiosity. That’s the allegation–one of them. Because that’s clearly what happened. I know females who weren’t strip-searched, I know males who weren’t strip-searched, and I’ve now been in that jail three times–once when I was 17, once for 3 days when I was 19, and yesterday. Only on one of these occasions was I strip-searched, and only on one of these occasions “was I transgender.” Holy crap, the evidence is overwhelmingly against Tate County and the officer in question.

Furthermore, there is the fact that I’m transgender. And while this will be the messiest part, and will inevitably land before a federal appeals court, I have full confidence that it is a legal battle that I will ultimately win. A long-time friend asked me today, “If you found a competent lawyer, and Tate County offered you $10,000 to settle, what would you do?” It was a question of such profound ignorance that I didn’t know where to begin.

Dude, you think this is about money? Me? The quasi-Buddhist? The chick who shuns materialism? You think I’m motivated by money?

Don’t get me wrong. I’ll be fighting for money, because that’s all they can offer. They can’t undo what they did, and they can’t fix what they did. Will ten grand be enough to satisfy me? Not by a fucking long shot. The real answer to that question is that I will do whatever my attorney suggests that I do. What the hell? How can he be that unfamiliar with litigation? The attorney would advise me whether or not to accept the settlement. I don’t even understand how someone can ask me such a question barely 12 hours after the incident even occurred.

Beyond that, I do have a goal. Not just for Tate County, but for the state of Mississippi to institute a policy regarding transgender people that is identical to the city of Seattle’s: that all transgender people will be recognized and treated as the gender they identify as. That is what I want. That is my goal. If they don’t give me that, then absolutely no amount of money will appease me. They could offer me ten trillion dollars and I would not take a penny of it if they will not adopt that policy.

If I hadn’t been bailed out last night, do you know what would have happened? I have to wonder if these people have given this sufficient thought. If I had been forced to spend the night–or a few days or weeks–in jail, I would have been tossed into a men’s cell block–panties, makeup, bra, boobs, curves, and all. This happens. In fact, looking into this issue makes me enraged that people are discussing bathrooms, because I read about a transgender woman who served a prison sentence in a men’s block, where she was reportedly raped more than two thousand times. And what are we discussing?

Fucking bathrooms.

It’s true that there is much less rape in county jails, but this isn’t to say there is none, and my friend’s attempt to assuage me by saying there is “very little risk” of being raped in a county jail is nothing short of sociopathic. “It’s fine. There’s only a 0.2% chance that you would have been raped, so what’s the big deal?” It’s a mark of how fucking ridiculous this entire conversation is that someone would even say such a thing. I tried pointing out to him that he would never say that about his sister, his wife, one of his daughters, or even any female friend of his, and that the only reason he’s saying it to me is that I’m transgender. It stems from more of that “You’re not really a woman” stuff that pervades more of their thought processes than such people understand.

He infuriated me in his attempt to play the devil’s advocate, because there was just so much wrong with it. For one, the event, as of right now, happened barely more than 24 hours ago. This shit just happened. I was just sexually assaulted. Yesterday. I was just forced to do a strip-tease by a male cop against my will. 24 hours ago. No ordinary or reasonable human being would ever say, “But what harm was really done?” to someone in such a situation, much less when not even a full day had passed since it happened. He got pissed off when I replied that he was being borderline sociopathic, but I absolutely stand by that assessment. Actually, I’d say psychopathic to stand by the assessment.

No judge, jury, prosecutor, defendant, or attorney in their right fucking mind would ever dare ask a sexual assault victim what “demonstrable damages” were done. That is a question of such extraordinary offensiveness that I informed him bluntly that I would henceforth not discuss the litigation or my transgenderism with him again. Because of that line of questions, he has all but been thrown from my life. These are not questions that any jury would ask. They are questions that Charles Manson would ask. They are questions that the desperate pedophile on trial for child pornography would ask: “But, Your Honor, what harm was there really? I only downloaded the pictures. I didn’t perform any of the acts or take any of the pictures!”

It is unbridled madness to even ask such a thing. There’s being a devil’s advocate, and there’s being an absolute dick. No woman in any modern American court–transgender or otherwise–would have to explain to any sane juror the harm of being forced to do a strip-tease by a male cop. And I told him that if he was to ask anyone the same questions that he asked me, his wife would divorce him, his sister would never speak to him again, and he’d find that everyone thought he was a psychopath. It’s like asking a rape victim, “But you didn’t get pregnant and it was over quickly, so there weren’t really any damages, were there?”

It’s sexual assault. The very act itself causes damage. That’s why we outlawed it.

I didn’t mean to get into all this, but it’s been a full day as I’ve learned who my friends are and who my friends aren’t. It’s been a devastating day. Before I began writing this, I lied in my bed, cuddled with my cat, and cried. I did that for about an hour, and then I forced myself to get up, because I’m not a crier. I won’t lie down and cry–at least not for long. I will fight. I will fight against anyone and everyone who stands in my way. It’s more “You’re not really a woman, though” bullshit.

Because it would unequivocally be sexual assault if a male officer did this to a natural-born female, and even this “devil’s advocate” wouldn’t challenge that. Even asking such a thing is a tentative admission that he doesn’t consider me a female–just a guy wearing women’s clothes. Because I refuse to believe that any sane person could imagine their sister or wife or other female friend in a closed cell with a cop being forced to do a strip-tease and somehow dispute whether or not it counted as sexual assault and whether or not that entailed damages. And naturally when I got pissed off, he pulled the “You’re too emotional to talk about this” card.

You’re goddamned right, you fucking dick, and your bigotry and borderline psychopathy are the fucking reasons why. If your wife came out of this situation and was looking into attorneys and you asked her about “demonstrable damages,” she would divorce your ass. It’s understood, by the act itself.

The Senatobia cop who was both polite and professional, I didn’t care if he referred to me as a male, or called me “dude” or anything else. I didn’t tell him that I’m transgender because I insisted that he call me “ma’am,” although he did. I told him because I wanted him to know in case it became relevant. It’s just like I don’t care if my friends occasionally call me “him,” or if clients think I’m a guy. Their opinions don’t matter to me, and their misgendering me isn’t a concern, because it’s best for everyone involved if they do misgender me.

But it matters when people have authority over you. Holy fuck, does it matter when you’re being forced to do a strip-tease for a curious male cop and facing the prospect of being thrown into the men’s cell block. Despite this “I’m such a devil’s advocate I’m almost a psychopath”‘s assurances, it is not true that “everyone” is in there awaiting DUI trials. I’ve been in county jails before. There are some people waiting on murder trials, some waiting on rape trials, some waiting on drug trials. Some of these people face 25 years. Some face life.

And American prison and jail systems have a long fucking history of placing gay men in cell blocks where they know the men will be raped, only to then say, “You must have been asking for it.” This guy had the audacity to say to me, “They wouldn’t want to add on a rape charge to their jail sentence.”

What?

Dude, how many occurrences of prison and jail rape do you think result in charges? It’s been a long time since I looked at the numbers, but the last I checked it was like 5.7% or something along those lines. It would have been my word against the rapist’s. The rapist would have insisted that I consented to it, and I would have obviously disputed that. It’s a profound ignorance about not just male-on-male rape and prison rape but rape in general. The rape culture hysteria is certainly overblown, but we do have a problem with police officers putting forward and accepting the rationale that “she was asking for it” and “she actually wanted it.” This problem is particularly prevalent with male-on-male rape and prison rape.

One of the main reasons that most men don’t report it when they are raped is the psychological damage of it. Through no desire or enjoyment on the rape victim’s part, his penis will become erect–at least semi-erect–from stimulation of the prostate. It is well-known that rapists use this to their advantage, saying things like, “Yeah, you know you like it–that’s why you’re getting hard.” And you don’t think this ignorant ass officer who forced me to do a strip tease for him would say, “Well, her penis got hard, so clearly she enjoyed it, and she wouldn’t have enjoyed it if it had been rape”? How insulated in a bubble can a person be?

Last night, the state forced its binary, unscientific, and inapplicable definition of “male” onto me, despite my protests and explicit statements otherwise. Realistically, at the very moment I told the officer that I’m a transgender female, it could damned well have meant that I have a vagina. This has to be considered–the officer had no idea what type of transsexual I am, and didn’t ask. Rather than ask, he forced me to do a strip-tease to find out.

For the most part, it’s just so not important what people call me. I call myself the Anarchist Shemale. Almost all of my clients call me “he,” and a few of my friends still call me by my old name. It’s so meaningless to me. These transsexual and transgender people who get up in arms–“Did you just assume my gender?! Did you just misgender me?!”–they are undermining the actual problems out there. Those things are irrelevant. They are issues created by people who have never truly suffered. One of the greatest revelations for me in the last few months was that the Dunning-Kruger Effect applies very much to a person’s understanding of what suffering is. I don’t blame them for that. I applaud them. Congratulations–they have lived lives of such ease and comfort that some random person at a store calling them by the wrong pronoun is an offense and losing an election is traumatic. I don’t care what this asshole on Facebook wants to call me, or if he wants to label me as a male. It makes no difference to me. It’s tedious and exhausting, but I don’t care.

I’m not and will never fight to force Random Joe to call me a female. In fact, I have a long record of fighting for the right of Random Joe to exercise all of his rights, including the right to hate me and disassociate from me.

And this:

And this.

So anyone who accuses me of trying to force other people to accept my gender identity is either not listening, not paying attention, or purposefully misunderstanding me. In his overzealousness to prevent me from forcing him to accept my gender identity, he becomes okay with the state forcing me to accept his and their gender definitions. I’m not trying to force him to accept my gender identity. I’m trying to stop him from forcing his definitions onto me. And I hate myself for even saying this, but his inability to understand that difference is the very essence of the whole “privilege” thing.

When you’re that accustomed to forcing your way onto everyone else, it does seem like someone forcing their way onto you when they stop you from forcing your way onto them. This doesn’t mean there aren’t people out there trying to force their way onto them–there are. Lots of them. There are lots of transsexual and transgender people who think it should be totally illegal to call a transgender person by the “wrong” pronoun. I’m not among them, and any idiot who reads anything I write would quickly realize that. It was outright stated in the fucking initial article about this.

I refused to vote for Gary Johnson, and my primary reason for that was precisely that he wouldn’t allow religious people the right to conduct business in accordance with their religious beliefs. This is a message to all those fucking idiots who don’t understand simple concepts. I have been fighting this fucking battle for the right of people to discriminate against me for years, and I have the record to prove it. To all those people, I have stood by their rights for years, even when it actively harmed me and went against my own direct interests, and I will continue doing so. Now it’s time for those people to shut the fuck up and stand beside me like I stood beside them. I’m not asking them to accept me. I’m asking them to help protect me from the goddamned state, just like I fought to protect them from the state.

I apologize for how this next paragraph is written, but there was no other way to convey it in written words.

I also learned from this experience how seriously damaging it is to be transgender–to be struggling to be transgender because more than 5/6 of your life was stolen from you and you’re fighting against every single day you’ve lived past puberty without the correct hormones coursing through your body… To already be struggling everyday with doubts about “Am I feminine enough?” To look in the mirror at every opportunity, hoping and praying to see yourself more feminine, more how you should be, more how you want to be… To already struggle so much with day-to-day life as a transgender person, not to mention all the other stuff, the family stuff, the parasitism, the economic and financial struggles, the struggles to get a book published… To be depressed deep down inside and constantly in a state of mild cognitive dissonance–because I know I’m not as feminine as I want to be, that I’m not as passable as I must be… And then to have an authority figure slap you back down viciously, rebuke you firmly, and state that no, you are not female, so turn around and drop your pants.

It’s always painful to look in the mirror and not see what I want to see, to have the fear constantly nagging in the back of my mind that maybe I’ll never see what I want to see, that maybe it’s too late, maybe there’s no hope. To then have long-time friends reveal that they consider me a guy in women’s clothes–even if they don’t have the balls to outright say it… That’s painful. And to have an authority–not just any authority, but the ultimate authority, the state itself–rebuke you, spit on your efforts, spit on your life, your hopes and your dreams, and insist that you are a male whether you like it or not. Most people won’t understand. Most people can’t understand.

But goddamn, that hurts.