Tag Archive | discussion

Corporate Don’t Ask, Don’t Tell

As part of the “moving to Keene, New Hampshire” process, which you can speed up by buying my ebook for $2.99 or the paperback for $7.49, I’ve also been seeking a job there, since that will speed up the process far more than anything else. After receiving a series of promising emails, I found myself conducting a phone interview, at the end of which the person said, “Thank you, sir.”

Now, this is a bit more serious than “RAWR DID YOU JUST ASSUME MY GENDER?” I’ve of course applied to the job as myself; one of the primary reasons for moving, actually, is that I’m transsexual, although I know that, realistically, I need vocal surgery and minor cosmetic surgery. Despite my best efforts, and use of very expensive vocal training regimens, I’ve met with no success (though I have become a much better singer, so good that I’m considering picking music back up) in feminizing my voice. Hell, eating large amounts of Hostess mini donuts is doing nothing to help me gain weight, either, which is badly needed.

So I was faced with a problem. Realistically, I know that it can create problems in a service-driven industry. Whether the employer has an issue with it or not, clients might, and individual businesses can never be compelled to continue using one vendor or another. It’s why I continue to work as a male: the clients would unanimously fire me here. Will that problem exist in New Hampshire?

Because I can’t expect the employer to risk losing clients by having an employee who makes them uncomfortable. And my voice is clearly still so off that I was called a “sir,” though I’m not surprised by that. There’s a huge mental block there that I’ll get into some other time. Realistically, I know that I need to continue working as a male until I’ve made the money (which shouldn’t be much of an issue in NH) to afford the needed surgeries. Until then, it has the potential to create issues with clients.

But what about once I’ve had those surgeries? Being a male to them one day and female the next is likely to create even more issues.

“Thank you, sir.”


How to handle this delicate issue when the vast majority of potential employers will simply refuse to discuss it in any meaningful sense, for fear of saying the wrong thing and inviting myriad lawsuits?

Yet it had to be discussed: “Thank you, sir.”

I know the SJWs out there would contend, “At most, you should have corrected him and requested he refer to you as ‘ma’am,'” and, yeah, perhaps. But that doesn’t sit well with me, and never has. It’s disingenuous and dishonest. And it invites even more problems. Following that correction, they’d certainly have googled me (honestly, I’m surprised they haven’t already). And I don’t know, but I imagine reservations would be extremely high about hiring someone who felt they had the right to be treated as a female despite not conforming sufficiently to gender expectations.

I unambiguously take the stance that being considered a female is something that I have to earn, not something to which I am entitled. Other people have expectations of female and male, and their expectations are as valid as anyone else’s. Since I’m the one who wants to be considered female, the onus falls to me to conform to their expectations, not to make them conform to mine in full disregard of their own. And this served as proof that I haven’t achieved that. Hey, no biggie–it means I have more work to do, which I already knew anyway.

But how to handle the matter now?

It immediately became clear to me that I should have sent my resume as a male, but I didn’t. Again, that’s the primary reason for the move, so I didn’t think twice about it; when I applied for a job, I did it as Aria. It just seemed normal and natural to me, not worthy of second guessing. But even if I had, I’m transitioning, and the day is inevitable (and not as far away as it used to be) that the male persona is forever put to rest. There is an entirely different, and heightened, degree of difficulty transitioning in a single job–being a male (albeit unusual) to the employer and clients one day, and a female the next. It’s actually easier to be a non-passable (I’ll not apologize for that phrase) female one day, and a more passable one the next. People are already prepared for it at that point, are already getting used to it, and it’s much less jarring.

So, ultimately, I think I made the right choice: apply as a female and tough it out, unpassable in several critical regards, and, in time, get those issues handled (cosmetic surgery is likely limited to brow bone decreases, so it’s not major and shouldn’t be expensive). With many of the employers clients being government agencies, it’s actually not terribly likely to be a problem for clients. But there is still a problem at hand:

“Thank you, sir.”

Merely mentioning my gender identity could be enough to cost me the job, for exactly the same reason that Don’t Ask, Don’t Tell existed in the military; it immediately creates the danger of legal action. By mentioning it, I’d put them instantly into a No Win situation. Either they don’t hire, and then there’s the threat of lawsuit on the basis that they didn’t hire me because of my gender identity, or they do hire me simply to avoid the risk of that lawsuit. Of course, I’m an anarchist. Government is a weapon, not a tool. I didn’t sue a realty company who let their dog bite me twice in a service call, and that was the most solid lawsuit most people have ever heard. But I don’t think that’s right. But while I know there’s no chance I’m trying to bait them, a la Dale Gribble in King of the Hill applying as a waiter to Hooters, there’s no possible way they could know that. A company I’ve worked with for seven years asked me to put in writing that I would not seek any legal action, after all–the threat is very real, too real, and cannot be discounted. I know it exists, and they know it exists. Though I’d never, ever use such a vile weapon to force others into certain actions, they have no way of knowing my principled stance against such things, nor any reason to believe such claims. Yet there it was.

“Thank you, sir.”

In their zeal for anti-discrimination protections, liberals have created Don’t Ask, Don’t Tell. Even mentioning this disparity between my birth sex and my gender, the mention of which became necessary (as I don’t think anyone would dispute), violates that policy and places everyone into a minefield that is impossible to navigate. Say the wrong thing, bam. Lawsuit. Don’t hire me, bam. Lawsuit. Don’t respond, bam. Lawsuit. Suggest clients may have an issue with it, bam. Lawsuit.

I need them to be open an honest about whether it could impair client relationships, but they can’t be. Even if it would cost them half their clients, they simply can’t tell me so. They have to lose those clients with a smile on their face, resenting me all the while, because I’m protected by the violence of government action. They can’t fire me, because then, however roundabout, they’d be firing me for being transsexual. Nor can they use fear of that for reason not to hire me, for the same reason.

Yet it’s completely true. No amount of denial will change that, and no amount of good feelings would change my I.T. company in Mississippi going under because I worked as a female. All the liberal protestations that “gender identity shouldn’t matter” won’t make it not matter. It will matter. It does matter. And we can work on that, sure, but we can’t outlaw it, not as we’ve done, because that closes off honest communication. That conservative woman to whom it matters is as right as the liberal man to whom it doesn’t. Now, though, that woman simply can’t discuss it, and we can’t talk to her. Don’t Ask, Don’t Tell reigns. She must grit her teeth and act with secret motives to avoid lawsuits and government bludgeoning. If she doesn’t want to work with a transsexual person, she has to keep that to herself, and fire them over something else. The issue goes unaddressed, and she continues unreached and unpersuaded.

“Thank you, sir.”

The reality is simply that it matters to some people, whether it matters to the potential employers or not, and we all know that. A client needs to give no reason for firing a vendor. They simply stop calling, and start calling someone else.

“Thank you, sir.”

But I can’t mention it, can I? At most I can inform them that I prefer to be referred to as a female. No further explanation, no consideration of their wants and needs, and no recognition of the fact that, you know, I share this planet with seven billion other people, many of whom disagree with me about various things. We have to deny the existence of those people. We have to deny reality itself, and behave as though x is true when we know very well that x is false.

So what did I do?

I laid it out in an email that friends criticised as being overly long. But they don’t understand. This is a matter that I live. It’s tertiary to them; they’re spectators. I live and breathe it, and I know it’s a sensitive and delicate issue, not to mention that bringing it up at all places everyone involved into a minefield where the slightest misstep, as far as they knew, was a legal explosion.

And even despite my lengthy email (it wasn’t really that long–three paragraphs, which I consider damned good for an issue of this complexity and sensitivity), they asked for clarification on a few things.

Because I expressed a willingness to work as a male. Though I don’t like it, I recognize that it may be the path of least resistance for them, and that’s a fair compromise, I think. Maybe they could still employ me post-transition, and maybe they couldn’t; we could cross that bridge later. But I recognize that being a non-passable female could create problems for them, and could harm their business. It’s WRONG to demand them unilaterally take that risk.

But they can’t even admit that it could create problems. Whether it would or wouldn’t, they can’t admit it, nor can they openly factor it into the decision of whether to hire me. Would it be a factor? Who can say? Rest assured, it wouldn’t be their personal issue with transsexualism, but their recognition that clients may have an issue with it. Therefore, hiring me would not be good for their company, because it wouldn’t be good for their client relationships, because their clients may have problems with it.

Nothing can be done about that, because they aren’t allowed to say, “Okay, yes, we think it’s prudent that you work as a male for the time being.”

They aren’t allowed to say that.

I’d rather work as a female, but I’m aware that stepping stones are a thing, and we must sometimes be uncomfortable today to secure comfort tomorrow. It’s why I’m a capitalist. That notion of investing in the future–it’s exactly the same here. Working as a male for a strong, vibrant, well-paying, successful firm in New Hampshire is an investment in my future, and one that I don’t mind making, although I’d rather avoid it. Working as a male for six months there while I save up the money for vocal and cosmetic surgery is a small price to pay considering the rewards–a much better job, a much better area, freedom to be me…

But I can’t make the decision. Government and liberals have made the decision for me. I’ll work as a female, because they can’t tell me otherwise. The only way I could make a choice at all would be if I chose to work as a male. I can’t choose to work as a female now; working as a female now would be a product of government coercion, not my personal choices. And yet, without them being able to admit even the existence of potential problems, contacting them and telling them to consider me a male by another name would be construed as flaky, uncertain, and unstable; it would be far more damaging to my employment prospects than anything else.

“Thank you, sir.”

When they replied, it predictably contained mention of Equal Opportunity Employment, and the assurance that being transgender (I went with transgender because, generally, it’s more palatable) would not factor into their decision. Upon reading it, inwardly I sighed. I know enough to know that my email was very clear in those regards, but the gauntlet was tossed back to me: “Are you saying you wish to delay the interviewing process until you’re finished transitioning?”


Thank you, sir.

No, and they knew I wasn’t saying that. And I know they knew I wasn’t saying that, and they know I know that they knew I wasn’t saying that. They were more cleverly saying that they’d have nothing to do with it, that they would under no circumstances say “Don’t transition yet, then, if you feel it could create problems.” Instead they were saying, “We have no comment.”

Because they’re not allowed to comment, regardless of the reality in New Hampshire. Is it as big a deal there as it is here? I don’t know. If it is, they can’t admit it, and we can’t address that problem together. They airlifted themselves right out of that minefield, but the mines remain there. If it could be a potential issue for clients, that’s something that, at most, they’d have to discuss among themselves in secret, or keep to themselves entirely.

Instead of working through the problem together, if there is a problem, then they’ll simply not hire me, and will give any number of other reasons for that. Because they aren’t allowed to state the reason, if that’s the case, and so we can’t compromise to deal with it.

It’s not “Thank you, sir.”

It’s “Thank you, liberals,” said with a deep-seated, resentful anger for creating an environment where potential pitfalls and issues can’t be discussed openly and honestly.


More Subtle Sexism

Look, I’m not talking about how society is rigged against females or anything like that when I refer to sexism as being real. In fact, the only way in which I can verify that sexism is real is that women are repeatedly told that they are being emotional. Despite repeatedly putting forth factual and logical statements, I was just again told that I was being emotional–actually, I was told that I was on an “emotional rampage.” Wow, right? So what did I say that showcased this emotional rampage?

To start, I answered the question on Quora about whether America could ever become a direct democracy.

I answered:

It could, but there wouldn’t really be any benefit, while there would be terrific harm.

I’ve had a pain when breathing deeply for about two weeks. So what makes more sense?

A) For me to ask a doctor.

B) For me to establish a national poll providing a bunch of information, none of which is complete and all of which is complicated, and ask the entire nation to vote on what my treatment should be. Note that if they vote “Go see a doctor,” then they’re advocating representative democracy. No, I’m needing from them a diagnosis and treatment, and I’m going to do whatever they suggest.

It’s madness, isn’t it? Social matters aren’t simple ones. Most of these complex issues take years of study to understand. Democracy is turning the control of the ship over to the passengers, none of whom know anything about operating a ship and all of whom think “It’s just common sense” or that the gut feelings they have about this or that issue are enough to make an informed decision.

Economics is actually a pretty complex subject, but people tend to take their emotions and use those emotions to support their idea. Rather than learning about economics and how we might raise the standard of living, for example, masses of people who know nothing about economics instead vote to raise the minimum wage—a rash act based in economic ignorance that has severe consequences. It’s the Dunning-Kruger Effect Governmental System: people who know almost nothing about these complex, technical subjects instead think they know enough to dictate the course of the ship.

It’s certainly possible, and the Democrat Party seems to want it to happen (hence their party name), but it would be folly. The problems of democracy have been known and explored for thousands of years; there are very good reasons we’ve never tried it. Especially in the age of the Internet (if we could get a handle on our tech security), it wouldn’t even be that difficult from a logistic standpoint. But from a cultural and social one, it would (hopefully) be hard to sway people to give control of the ship to the passengers.

Replacing our government, whatever type it is, with one more suited to our liking is a right—the right of self-governance. If we decided we wanted a direct democracy, then by all rights our current government should step down. They wouldn’t, of course, and it would require revolution, and then the new government would be just as bad as the old one. Just different.

Every generation has the right to choose its own government. People who lived 200 years ago had no right to determine what type of government we must have, and don’t let anyone tell you otherwise. However, a republic government really is the best of a terrible situation. If we must have a state, a constitutional republic is the most pro-liberty and restrained.

So far, so good, right? Nothing emotional or irrational about that. Just a few facts and a few rational arguments. In came the comment:

Your answer relies upon a very narrow view of human nature and ignores extremely important principles of democracy. “Economics is a complex subject” is true and that is why there must be widespread and strongly independent news media along with journalists having investigative powers. In the US there used to be journalists who specialized in those issues and released their findings for all to consume. The “news” used to solve that problem for us but corporations have totally destroyed that part of America. [emphasis added]

Not overly polite, but okay. I decided to give Don Tracy the benefit of the doubt and replied:

I’ll be courteous and give you an opportunity to explain how my answer ignores fundamental aspects of democracy and is extremely narrow.

Obviously, I’m not too happy to be insulted–even if the insults are so dim and weak. Retaliation never gets us anywhere, though, and if Don was correct, I wanted to know it. Don replied:

You are narrow minded in forcing people into ignorant masses that can only think emotionally which is the whole premise of your answer. Without the metaphor of passengers passively going along for the ride what is your point? That is not democracy; it is not “mob rule” which immature philosophers of the ancient past claimed – they didn’t even know about the concept of a nation-state. Granted you say we have two thousand years of additional history but rather than claiming we haven’t learned in that time like you say the truth is exactly the opposite – mankind has learned a lot about government and politics over history. The “Democratic Party is folly” shows your biased agenda. Finally, you need to know that a republic is a type of democracy so your answer relies upon a weird personal definition of democracy that no one agrees with and is not accepted in general.

More viciousness. As it happens, I am correct, though, in my initial answer, so I defended my points:

See, and here I was being courtesy. *sigh*. That’s how it goes, though. Pro-democracy people really do love their insults.

You are exhibiting the Dunning-Kruger Effect, I feel I should warn you. It is a statement of fact that areas of complexity and expertise are significantly misunderstood and woefully underestimated in their complexity by the masses. I’ll provide this so that you can read it over it: Dunning–Kruger effect – Wikipedia

Democracy most certainly is mob rule, and that you cite “immature philosophers” as saying this shows how wrapped in the Dunning-Kruger web you must be. Some of the greatest thinkers in human history—those “immature philosophers” you are referring to—rejected democracy on exactly the same grounds that I did. Here is further reading on the nature of democracy—two wolves and a sheep voting on what to have for dinner: Is democracy in reality just mob rule?

Democracy is nothing more than mob rule… is an excellent resource, as well. One of those “immature philosophers” you may be referring to happens to go by the name of Thomas Jefferson, and he wrote plenty about the failures and dangers of democracy. Here are those, as well: About this Collection – Thomas Jefferson Papers, 1606-1827

If you would suggest that you know better than these people who dedicated their lives to the study of governmental processes and society—those “immature philosophers” again—then you are, again, exhibiting the Dunning-Kruger Effect in shocking ways.

The last part of your reply shows exactly why democracy cannot be allowed: you have confused the question’s discussion of “direct democracy” with universal suffrage—that is, the right of the people to vote. In a republic, the people vote for representatives who enact policy. In a democracy, the people vote directly on the policies. No one has stated that universal suffrage is bad. I said that democracy is bad; e.g., the people voting directly on matters of policy is bad, for reasons outlined above.

You seem to think that universal suffrage and democracy are the same thing. They aren’t. A Democracy is a type of government where the people vote directly on the issues via referendums. It is not the right of the people to vote; that right is called universal suffrage. What, exactly, the people are voting for is what differentiates a democracy from a republic. If they are voting on matters of policy directly, it is “a democracy.” if they are voting for representatives who then vote on matters of policy, it is a republic.

“Democracy” has been twisted by the layperson into meaning “universal suffrage.” I agree with you on that, just as “theory” has been twisted to mean “educated guess” to the layperson. Use the layperson’s definition of “democracy” and “theory” if you would like; I will not. The only thing that differentiates the democracy from the republic is what the votes are for, not the existence of suffrage.

Regardless, the question deals with direct democracy—i.e., the people voting directly on the issues rather than going through representatives. The question is specifically whether the U.S. can/should remove the representatives from the process, not whether we should or shouldn’t have universal suffrage.

You’ve called me narrow-minded, limited, and biased. I’ve been nothing but polite to you. Learn the difference between universal suffrage, a republic, and a democracy, accept the wisdom of the people who came before you instead of calling them immature, and stop assuming that you know everything while you reject what people who have studied the matters have to say.

A lengthy rebuttal substantiating everything that I said. Cool. And Don’s reply?

Well, there you go again. I must say with all kindness that your ideas definitely are limited and biased but absolutely not you personally. I’m afraid you are on an emotional rampage but please understand that I am not a debater, not a professor, and not a lawyer. I have no idea what a Dunning-Krueger thing is but since you do then you must be pretty smart. So for a smart person, I don’t understand how you can have such stupid ideas. I checked the web page for “Democracy is mob rule” and have warn you it is obviously biased with an agenda to promote – you should not used it. Please re-read my comments above and give them some honest thought and consideration. Good luck my friend.

Are you fucking kidding me?

Now I’m having an emotional reaction, because now I’m pissed off. To present a valid, reasonable argument with citations and evidence, only to be insulted by some ignorant, sexist pig who can’t face the reality that he has no fucking idea what he’s talking about… It’s infuriating.

So I deleted his comments, but they’ll stay here as a testament. This happens quite a lot, and it never happened until Aria existed. Anyone who can read my rebuttal and take away “emotional rampage” is an unequivocal moron. It’s ridiculous that he doesn’t know what the Dunning-Kruger Effect is, since I gave him links to it. Rather than checking it out, he vomited out this spiel.

Look. If you reply to a girl who presents a rational argument with links and citations as she rebuts your insults and your unsubstantiated silliness with the accusation that she’s having an emotional rampage, then you’re a sexist piece of shit. Sorry, but you are. Because you know you wouldn’t say that to a guy.

Look deeper into what he said, too. “You must be pretty smart. So for a smart person, I don’t understand how you can have such stupid ideas.” I’ve talked about his before, this way that people tie their beliefs to their estimation of their own intelligence. It’s so… Dunning-Kruger-ish. “I’m right because I’m intelligent, so anyone who agrees with me must also be intelligent. If they are intelligent and don’t agree with me, then something is very, very wrong, because intelligent people agree with me! Maybe they aren’t intelligent after all.”

It’s so obviously circular.

The new deity with which they make their own ideas sacrosanct: intelligence.

It is such a dangerous thing, to tie “being right” with “believing what I believe” and with “being intelligent.”

Because no one thinks they’re wrong, and no one thinks they’re stupid.

Yet loads and loads of people are both wrong AND stupid. Yet no matter how wrong someone is, and no matter how stupid someone is, they will always–all caps, underline, bold–ALWAYS believe that they are both right and reasonably intelligent. You don’t see half the American population running around saying, “I’m wrong, but I believe it anyway!” and “I’m stupid! Hur hur hur!”

No. You see everyone saying that they’re right–self included–and everyone saying they’re intelligent–self-included. Why, it’s almost as though being right or wrong and being intelligent or stupid are completely and totally unrelated to a person’s ability to recognize whether they are right or wrong or intelligent or stupid!

If you gauge your intelligence by your own beliefs, such that people who agree with you are deemed “intelligent” while people who disagree with you are not, then you’re closing your mind to the possibility that you might be wrong about something. After all, “wrong = dumb” in that worldview, and we all value our egos too much to ever even allow the possibility that we might be stupid.

This is what I mean when I say that intelligence has become the new deity by which we make our beliefs sacrosanct. We all cradle our egos–right, wrong, intelligent, and stupid. So if you assess intelligence by whether or not people agree with you, you divide the world not into “people who think x” and “people who don’t think x,” but “smart people” and “dumb people.” This is an excuse to not listen to them–they become idiots, stupid–heathens, pagans, and apostates.

Being right or wrong have NOTHING to do with intelligence. They have to do with INFORMATION and a willingness–or unwillingness–to accept that information.

How To Stand Corrected

In the course of my life, I have been wrong about plenty of things. This should be obvious, since I started life as a typical Christian conservative who believed I was possessed by demons because I was transgender and ultimately became an atheistic anarchist, passing through socialism and full-blown communism in the process. So not only have I been wrong in the past, I have been absurdly wrong.

stand-correctedWhen one undertakes the quest to find the truth, it’s never about finding out what is true. It’s about ruling out what isn’t. You have to try an idea out like a pair of glasses, walk around with them on for a little while, and only then can you determine whether they feel right. You have to keep an open mind, always willing to put on a new pair of glasses, no matter how silly you might think they initially look.

I used to make a little show of correcting myself, in fact. When I argued with Matt Dillahunty of the Atheist Experience over the Great Pyramid and his assertion that its “size” is analogous to the Luxor in Vegas because he was intentionally excluding mass from counting, when the reality is that the fact that it’s made out of 70 ton stone blocks is precisely what makes the Great Pyramid so damned remarkable, just so that he could write-off what some conspiracy loon was saying about ancient aliens, there was one point where I had to backpedal.

While it did seem to me that the best way to backpedal, since the discussion was relatively public, was to publicly acknowledge that I was backpedaling, that I had been mistaken on one area or another, the entire thing was irrelevant. Matt then, in the way most people do, took my clarification of something as admission that I was wrong, declared himself the victor, and walked away. Austin Petersen attempted something similar, when I foolishly allowed for the possibility that I was mistaken in my understanding of his positions, seizing the opportunity–as Matt did and as any troll would–to say something like, “If your facts are wrong, how can your conclusion be right?” even though it had no bearing on what I said.

Even among people who ordinarily function as intellectuals, debates devolve into a bitter war between two sides who refuse to appear weak. Since any hint of weakness will be touted by the spectating masses as losing the argument, no backpedaling is allowed–and, if you must backpedal, you must do it quietly, without anyone noticing. But, realistically, the best thing you can do–in the eyes of the masses–is to dig that hole deeper. Anything but admit you’re wrong and need to re-evaluate your position.

Gary Johnson did this in the Stossel Debate, when asked whether a Jewish bakery should have been forced to bake a cake for Nazis. Everything about the question screamed two things. First, Johnson had to find a way to deny the validity of the analogy. People do this a lot–in fact, Americans are great at it. It doesn’t matter how obvious and clear the parallels are; they will deny its validity. Johnson was intellectually honest enough to not attempt this route, though. The second response would have been to stop and re-evaluate his position, to backpedal, and to admit that he may be wrong and needs to consider it further. Instead, Johnson dug deeper, saying there before all the people watching that, in his opinion, yes, a Jewish bakery should have been forced to bake a cake for Nazis.

Unsurprisingly, Johnson went on to quietly rectify this remark–somewhat–and quietly tried to smooth over how he called religious freedom a black hole. It’s revealing that Johnson didn’t do this in the debate with everyone watching; he chose to do it later, rather than appear weak.

I’ve long since stopped bothering to admit that I’m wrong about something, but it’s not because I refuse to appear weak. I don’t have enough of an audience for that to matter.

It’s because those public admissions that I was wrong were never anything more than showcases of ego. “Look at me! Look how intellectually honest and humble I am! I’m so humble and so great that I’ll write a 2,000 word article admitting that I’m wrong!” Honestly, I’m disgusted that I ever did it, but human existence is a constant battle against one’s own ego–I don’t mean “ego” in the Freudian sense, but in the sense of “the image of self.”

As a transsexual person who often finds herself explaining to people that there is no meaningful difference between me today and me of two years ago, the image of self is something I spend a lot of time thinking about. You undoubtedly have some image of me, just as I probably have some image of you. Let’s not kid ourselves here. Your image of me probably doesn’t look anything like me, and my image of you probably doesn’t look anything like you. You might have the advantage and may be closer to “me” if you’ve watched my more personal videos on Youtube, but even then you’re only getting an incomplete picture.

This is intentional, though… Putting up a complete picture has bitten me in the ass at least twice. But even if I wasn’t intentionally separating things today–another reason I took down Shemale Diary and renamed it elsewhere, to write about my personal affairs–you still wouldn’t get a full picture of me. This is neither here nor there, though.

The reality is that you have some image of me in your head, but you know what else? I have some image of me in my head, as well.

And you have some image of you in your head, as well.

The reality is that these images very rarely coincide with us in reality. I’ve always been fascinated by the topic of wondering how other people perceive me, but it’s a question that can never be answered. Where does their image of me differ from my image of me? Where does my image of me differ from me? Who is “me?” Is “me” the image that other people have, the image that I have, or none of the above?

This is the crux of ego: that self-image, and conflicts between that self-image and the actual self. This is why transgenderism ends up claiming so many lives: people don’t just have a self-image, and people don’t just see disparity between that and who they are, but they also have an idealized image. I realize this sounds similar to Freud’s Id, Ego, and Superego. That’s probably coincidental. Anyway, conflicts between these things cause substantial internal conflict. The person who looks in the mirror and sees a man while looking in the mind’s eye and seeing a woman has their work cut out for them in resolving the disparities. We all have these conflicts, whether it always includes gender and sex or not.

I feel like I’m rambling, but also that it’s important rambling.

The point is that my self-image through all of those public acknowledgements that I’m wrong was this ultra-intellectual person who was so humble that they drew pride from their humility. That’s the problem of ego, of course. Attempting to abolish the ego is, by definition, an act of ego. I could put up the pretense of humility, and many people would accept it at face value: “Look at this person so humble that they can admit when they’re wrong! Awesome!” Yet the reality was far more insidious than that. There was nothing humble about it, because it was “Look at me, I’m so humble that I can admit when I’m wrong! Admire that!”

I don’t mean to suggest that I ever consciously did this. Of course not, and I haven’t been clear if that seems to be what I’m saying. An act of ego is so rarely aware that it is an act of ego. I didn’t see the underlying sense of pride in what I was doing, but there it was, nonetheless, hidden beneath the mask of humility.

In the past six months or so, I’ve altered my worldview in several ways, and I will continue to do so as new facts are brought to my attention and as I am exposed to new perspectives. I am more correct today than I have ever been, because that is the search for truth and I have left thousands of ideas lying in the wreckage behind me, but it’s not about never being wrong.

It’s about being less wrong today than you were yesterday.

Yes, Sexism Exists

Remind me to never, ever argue with theists about whether morality is subjective again. My contention is pretty simple:

Morality is subjective because humans are subjects who assign values to things.

It’s a tautology, and it is self-evident. It is as self-evident as a statement can get. It needs no argument, no substantiation, and no more evidence than direct experience. We are humans, and we assign values to things. As we are subjective beings and our experiences and existences are subjective, it follows that the values we assign are subjective.

Then theists come along and say, “No! The values we assign are objective!”

Why are we even discussing this? The burden of proof is so obviously and completely on the people arguing for objective morality that no more of my time should be wasted trying to explain a tautology. If you want to argue that the values you assign are objective, then you have to demonstrate the source of those objective values. Until you can do that, the entire conversation is moot.

So I spent a little while arguing on Facebook–banging my head against the wall would be more accurate–and in the course of the conversation I said two things that really pissed people off:

That is utter nonsense.

You can’t possibly be that thick.

These were taken as personal attacks. I’ll grant that the second one comes pretty close to being a personal attack, but the first one is obviously not. “That is utter nonsense” clearly refers to a statement, and not a person. Ergo, the statement has been attacked. What statement did I attack?

I’m not going back to the thread right now because they’ve kept going and I’ve washed my hands of it, but basically I pointed out that the very fact that we have disagreements about what is moral and what is immoral is strong evidence that morality is subjective. He replied something to the effect of, “So if one person thinks that something is more morally wrong than someone else does, obviously he’s measuring that with some objective criteria.”

No, it doesn’t make sense. Yes, it’s obviously utter nonsense. It’s such utter nonsense that it’s honestly not even wrong, and I wouldn’t begin to know how to explain what is wrong with it. So that two people use internal criteria to assign different subjective values to things is somehow a demonstrate of some external, objective criteria? What? When the guy threw this statement back at me as a “personal insult,” I gladly stood by it. What he said was nonsense. “The sky is blue because the sky is blue, so clearly the sky is red.”

And no. No one can possibly be thick enough to believe such a ridiculous statement. These two insults were tied to the same comment, I should point out; I said them both in reply to this utter nonsense. I stand by that, as well. No one can be thick enough to really believe something so horrifically nonsensical.

But it’s not my goal here to reiterate the argument. They are responding too quickly and Facebook’s medium too limited for it to take place effectively. Moreover, they are repeating themselves and denying that the burden of proof is on them, even though my contention, from the start, has been that morality is subjective because we are subjective individuals and we assign values to things.

Tell me: how shall I convince you that a circle is round?

For more than a decade, I have been arguing with people on the Internet and discussing things with people. I have engaged in undoubtedly thousands of online arguments, started probably a fourth of those. And in my career of arguing with people online, I have never been called “emotional” or “overly emotional.”

Until last year, when I officially switched from being a male to being Aria.

In the past year, I have been called “overly emotional” at least ten times in various online arguments. I am not exaggerating when I say that this never happened when I presented myself as a guy. It never happened, and no one who knows me could agree that I’m prone to becoming emotional in discussions. If I was, I wouldn’t have evolved from pro-life Republican and die-hard Christian to dyed-in-the-wool socialist liberal to pro-choice anarcho-capitalist. My loyalty is to reason, not to emotion, and I’ve written a goddamned book on Nihilism, which is an utter rejection of emotional thinking. It’s not finished, though it’s about 200 pages in.

It wasn’t even that long ago that Thomas Knapp corrected my position on libertarians and abortion, by making me see that I was wrong, and that pro-life people weren’t automatically un-libertarian. Yes, I’m so emotional I reversed my old position because it couldn’t be rationally supported. Totally ruled by my emotions. It totally explains why I’m still saying that Austin Petersen isn’t a libertarian because he’s pro-life.

Except… Oh, wait. I did change my position. I did ease up on Austin Petersen. I still don’t think he’s a libertarian, but it’s because he rejects the NAP, not because of his abortion stance. Recently I wrote specifically about abortion and that libertarianism isn’t automatically pro-life or pro-abortion. This is where a bit of a fracture comes in, as you can see in the comments there. I’m also not a big fan of abortion. I’m really not. I don’t think it’s right, because there are so many ways to prevent pregnancy in the first place. I’m 29, and I’ve only once gotten a girl pregnant. She aborted, but that was beyond my control, and it was only last year that it happened.

I’m certainly not pro-abortion, though. I’m pro-choice. Part of the problem is that most people do take “pro-choice” to mean “pro-abortion,” and it doesn’t really mean that. It means pro-choice. It means being in favor of people having the choice to get an abortion if they so choose, not being happy about them getting an abortion. A pro-choice person can still choose to reject abortion and condemn it, after all.

Recently, a girl on Twitter challenged me to demonstrate sexism in the United States. No, I honestly can’t do that. I could, if I cared to spend the time doing it. I could run two simultaneous online presences for the next year, carefully tabulating the results that I get. It would take too much effort, though, and it’s not worth it to me. I know what I’ve experienced.

And what I’ve experienced is that no one ever accused me of being overly emotional until they knew I was a female. Yes, the anarcho-capitalist who recently made a video called “What is Capitalism?” that said “being poor is a state of mind” is “overly emotional.” For pointing out that an argument is absurd and undermines its own point, and for saying that the person who made the argument couldn’t possibly be “thick” enough to believe it–which some could take as a compliment, honestly–I’m “overly emotional.”

And no one ever said that to me when I wasn’t wearing lipstick, you know?

As a cool little bonus, because this came out shorter and filled with more digression than I wanted, here is a chapter from Shattering the American Illusion that I’ve been writing.

Chapter 6: Morality

Warning: We are about to ask a LOT of “What if…?” questions.

Many arguments are presented by theists in an attempt to give their god something to do, and one of the most common among these is something along the lines of, “Oh, yeah? If there’s no God, then how do you explain morality? Western Law is built on the Ten Commandments!” Before we proceed much further, let’s stop and bask in the unabashed glory of this argument—and the one that says “America was built on Christianity!”

A precursory glance at the latter claim will reveal why Science and Christianity have stood at odds for so long: a little bit of reading is a very dangerous thing, especially to the theistic reasoning. Written in 1796, under the leadership of George Washington and John Adams (two of the people directly responsible for the creation of “America”), the Treaty of Tripoli is as follows:

As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquility, of [Muslims][1]; and as the said States never have entered into any war or act of hostility against any Mehomitan[2] nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries (Dawkins “God” 40).

Let no more be said (ever, preferably) of the idea that the United States was founded on the religion of Christianity. At best, what can be said is that our ancestors fled to these shores to escape religious persecution and then embraced the notion of religious freedom, which requires a secular state by any measure. Not only did our forebears reject the notion of any state-sanctioned religion, they would be scandalized to see the state of American politics today, when a man or woman’s religious beliefs is listed as the second or third most important attribute of them (generally followed only by their name and political association—Democrat or Republican) (Dawkins “God” 40). This is a deplorable state. Using a person’s religious beliefs as a motivation for voting for or against them sets us on the path toward abolishing the separation of church and state.

Moving on to our main discussion, there is the question of morality and why humans have a notion of it if there is no god. Many ideas have been put forth to explain morality, but before we get into that, we must ask: “What is morality? What is moral behavior? What is immoral behavior?” These questions, whether you “feel” the answers intuitively in the form of examples you can easily imagine, are not really so simple to answer as “doing good” and “doing bad.” In fact, it’s very difficult to explain moral and immoral behavior without using words like “good” and “bad.”

In the simplest terms, moral behavior can probably be defined as “doing to others as one would have done to themselves,” and immoral behavior can be defined as “doing to others as one would not like to have done to themselves.” You’ll notice the teaching of Christ buried in this philosophy; that is not accidental or coincidental. I doubt you’ll ever find an atheist who claims that Christ had nothing useful to say (though what he said was certainly not original). At any rate, these definitions don’t really help us very much, because what one person would like might be different from what another person may like. One person may dislike what another person would like. One person may like what another person may be indifferent to. One person may be indifferent to what another person likes.

We have no “universal person” who we can use to make these assertions that any given act “would be liked” or “would be disliked.” So we haven’t really come any further with these definitions than if we simply had attributed them as “good” and “bad” behaviors. Henry Hazlitt, in The Foundations of Morality, likens moral behavior to attempts to “make an is from an ought,” and this is difficult to get into without explaining the context around which he says this (5). We’ll still show, after explaining what he means, that he’s wholly incorrect because “is” and “ought” are just as subjective as anything else we’ve tried so far.

“The world ought to have peace” would be an exemplar statement, but the problem here is obvious: the conditions we’ve created with the word “ought” are an illusory world that is most certainly not the one in which we live. In order to make such an “ought” statement, we must be capable of comparing the “world as it is” to a hypothetical “perfect” world wherein “what ought, is.” Making such a comparison, of course, requires being able to compare any two states of existence (regardless of the disparity between them), and this therefore goes quite a long way in explaining why dogs and cats don’t have such a system: they lack the cognitive processes to imagine this “world of oughts.”

“Women ought to have equal wages” would be another example, and it has the same problem; in the world currently, there is not peace and women, even in the United States (bastion of “freedom” though it is) women do not earn wages equal to men. In fact, one of the presidential debates of 2012 established that women earn 76% of what their male counterparts make.

Moral behavior, then, is a vehicle with which we travel from “what is” to “what ought be.” The actions we take toward establishing peace in the world (as ought be) would be considered moral actions, just as the actions we take toward giving women what they actually deserve would be considered moral behavior (as this is what ought be). Moral behavior is any action that decisively transitions “what is” toward “what ought be.” But this is a minefield of problems, because it automatically presumes that “the greater good” is better than “a local good,” and we can’t justify that.

For example, what if the only possible way, after every other avenue has been explored, to achieve world peace is to nuke the Middle East and turn the entire region into a deadened tundra of snow and ash? Do the many (the rest of the world) outweigh the needs of the few (the Middle East inhabitants)? Would we be justified in killing hundreds of millions of people if we were to spare some countless number of theoretical future victims from dying in needless wars?

I can’t answer this question for you; it is one you must ask and answer for yourself. But I presume that you, like me, would say, “Absolutely not.” I say this because the people in the Middle East are real—we can see them, touch them, love them. They feel as I feel, they think as I think, and they know as I know. The theoretical future people that may be spared from needless wars are not quite so real, even if they are potentially of infinite number. I cannot condone the sacrifice of real people to protect the lives of imagined people—and I sincerely hope that you cannot, either. My sense of empathy forbids it.

What about a simpler, less illusory example? What if you could go back in time to 1940 and kill Hitler? What if you knew that killing Hitler would (somehow) immediately end World War 2 and would cause all the imprisoned Jews to be released from the concentration camps? What if you knew (thanks to your coming from the future) that Hitler would go on to be responsible for all those deaths[3] if he lived and you knew that a great many of those deaths would be prevented by the death of Hitler? You can kill him, press a button on your wristwatch, and return the present, with no negative repercussions on the world as a result of your tampering with the past. What if the only outcome of going back in time to kill Hitler was that there would have been deaths prevented and those people went on to live normal, productive lives? Would you kill him?

I tend to think the average reader would. If my intuitions are in touch with the average reader’s, then I am correct, because I know that I would kill Hitler in the above circumstances. That’s right: I would take the life of another human being. And I wouldn’t even feel slightly bad about it, and I doubt that you would, either. Why is this? Why is it that we can murder a human being and not feel, at the very least, immoral, much less can feel that it was the most moral thing we could have done? Why is it that you could approach a random person in the street and murder them, and this act would then be judged immoral, but you can murder Hitler and (I imagine most people would agree) the act would be judged moral?

In either case, you’re performing exactly the same act: killing another person. You might hold up a gun, take aim, and pull the trigger, ending the life of the victim—in both examples. But in one, you are moral (or, at the very least, morally neutral) and in one you are immoral.

This fundamental truth (that statements of moral value are subjective, rather than objective) is universally true, even for such contemptable acts as murder and rape. Though we would be hard-pressed to imagine up any scenario in which rape would be considered acceptable, we can do so, no matter how far-fetched that scenario might be. It follows, then, that rape cannot objectively be immoral, as it depends upon other factors and circumstances. Even though such circumstances would be so rare that they are unrealistic, any proclamations that we make that rape is immoral are still dependent upon circumstances that are almost always true.

The problem with moral claims is that they cannot be demonstrated, for the most part, as moral or immoral, because we lack omniscience and can never identify all of the effects of a given cause.

[1] The exact wording is “Musselmen,” which is antiquated term that means “Muslims.”

[2] “Mohammadan,” perhaps?

[3] We are so not going there.

Statists & Moon Dust Arguments

Yesterday Tyler Preston finally uploaded a video that I’ve been waiting on: Questions that Skeptics have for Anarcho-Capitalists. I did my initial reply only to discover, after I’d converted the videos and was starting to split them into smaller, digestible chunks, that my recording software recorded my Line-In, which is my guitar, and not my microphone. One hour, 47 minutes, and 23 seconds of organic, freeform response were lost. I redid the entire thing, but that was okay because it gave me time to pull together some resources and provide evidence.

This led me to Part 3, where I kinda snapped at these absurd and asinine questions.

The questions have either been thoroughly debunked as nonsense, or are entirely irrelevant to the question at hand. Like when someone asked how we will protect our borders if we’re invaded in Part 2. This is a bit of both, actually–it’s nonsense and irrelevant. There is no national border to an anarcho-capitalist society, and there’s definitely no such thing as an anarcho-capitalist country. That someone would even ask the question “How would you protect your borders in an anarcho-capitalist country” shows a fundamental lack of understanding regarding what we’re discussing, just like when someone said that the world’s problems are the result of “unregulated, fascist capitalists.”

What kind of answer do you expect when you ask what I plan to do when the Devil attacks God? Or what kind of answer do you expect when I’m asked to explain why unicorns smell like yellow. It’s not even wrong. There’s just not much of a way to coherently answer that question. The best that can be done is to explain why the question isn’t even wrong.

As I said, this was when the entire thing began getting under my skin, though I handled it pretty well. As I go on to explain in part 3, how is this any different from Christians demanding to know why we believe a tornado ripping through a junkyard would produce a 747? It’s not. It’s exactly the same sort of thing, asking us to explain an intentionally-misconstrued straw man.

I also just uploaded Part 4, but 5 and 6 will be done this evening, as I have to get some work done. Part 4 contains a few clarifications and a little bit of digression at the beginning, things that needed to be said but that I didn’t get around to saying. I also reiterated my position and said that I cannot back down on the assertion that they are just like theists asking about the moon dust, and henceforth I will refer to all such questions and “criticisms” as Moon Dust Arguments.


Happy Birthday, Me

2One year ago today, I connected all the dots and realized that I am transgender, an act I symbolized with the creation of my email address. It’s been a hell of a year. For the time being, please ignore this picture on the left; it’s just there to make it the default picture when this posts to Twitter, Facebook, etc.


That is pretty much how I looked prior to this realization, and prior to accepting that I am transgender.


This abominable pic is how I looked then. I know. This pic is awful. Everything about this picture is awful. It’s not just an ugly female; it is an ugly male.


And that is how I look today. Yes, it has been a hell of a year.

It’s also been a fantastic day. Truly. There is a feral kitten outside that finally allowed me to pet her. But even better than that, I happened to have a supporter share something on Twitter that I just happened to see–someone rebutted some anarcho-capitalist claims. Well, you know me… I’m the Anarchist Shemale. To my knowledge, no one has yet rebutted anarcho-capitalism. So I looked at the video, and fifteen seconds in, I knew I had to do a reply, not because Tyler Preston was wrong, but because the anarchists with whom he was discussing it… clearly had no idea what they were talking about. I set out to do a reply, not to dispute Tyler, but to clear the air on anarcho-capitalism.

In fact, I was tremendously impressed with Tyler’s intellect and, above all, his intellectual honesty.

That is his initial video.

There is my reply. It’s worth mentioning that I realized how belligerent I sounded only after I’d uploaded it, and found it better to simply offer the disclaimer than re-recording my arguments. I had no desire to sound hostile, and I did… I sounded far more hostile and belligerent than I really am. I’m only hostile toward people who make fallacious and ridiculous claims, and Tyler Preston certainly did not.

My Youtube Playlist of response videos is called “Responding to Ignorance.” You’ll notice that my reply to Tyler is not in that playlist. That’s because I was not responding to ignorance. Or, at least, if I was, then it was not Tyler’s ignorance but the ignorance of the people that he was also replying to. As such, I added it to the Anarcho-Capitalism playlist, because he’s certainly not ignorant.

To my surprise, rather than just ignoring my tiny channel, Tyler not only watched the video, but liked it, and then did his own response to my response:

Although I’m sure to mention it in the video I’m doing later where I address Tyler’s last question about how many people would voluntarily pay taxes, I have to say: Tyler, I’m stunned and awed by your intellectual honesty. I can’t count the number of people who have heard my statements and then said, “Yeah, well, you’re still wrong.” To be met with someone who goes, “You know what? That’s actually a good point.” is refreshing in a way that I can’t even describe, and I’m a fiction writer.

I will edit this and post my own video later, but mine isn’t really a response video–it’s just answering a question about voluntaryism/anarcho-capitalism.

Here is the first of my three replies–most of my replies deal with “less than intelligent” comments. I say “less than intelligent,” because they’re things I addressed in the initial video, but… that’s statism for you.

Trump v. Hillary: A Case Study of the Devolution of Democracy

If there is any one image that will perfectly explain this Presidential election, it is this:

democracy lolIt’s still going on, by the way.  At least they started using text, but it’s not like they actually started saying anything of substance:

Fascinating, Captain.

Fascinating, Captain.

This particular exchange had me laughing out loud for real:

The lack of self-awareness in these two is baffling.

The lack of self-awareness in these two is baffling.

Of course, anyone who saw the above thread and my comment to it knew that they would say something like this, but to then fulfill that expectation in what we must surely call a Blaze of Glory… it’s too perfect. It’s simply too perfect.

This is why we can’t have nice things.

Seriously. The lack of self-awareness is staggering.

Seriously. The lack of self-awareness is staggering.

I’m sure these two clowns will keep at it for some time, and I’ve never been so thankful that I don’t supporter either Hillary or Trump. This is truly amazing. Neil’s concern for the life of the ambassador is shocking. He seems to care so much that he’s willing to post horrifically violent pictures to Facebook, while at the same time talking about how he is dipping bullets in pig’s blood to shoot Muslims. If there’s ever been a clearer example of “I only care about my tribe!” than I’m not sure I want to see it.

Of course, they’re right that Neil doesn’t give a shit about the dead ambassador, and that he just wants an excuse to hate on Hillary. People who care about the dead dude don’t behave that way, and people who value human life don’t speak so gleefully about killing other people. He doesn’t hate brown people, as Alex suggests, though–he hates Hillary and “everyone else,” so he will seize every opportunity to bash Hillary and hate on everyone else. Everyone else isn’t based on race as much as it is his own insecurity, though. He’s not racist; he’s insecure.

And here’s me pwning a totalitarian piece of shit:

"Let's just make up something to support my opinion! That will work!"

“Let’s just make up something to support my opinion! That will work!”

The sad thing is that this person’s mentality is not unique or rare:

not aloneHere’s another “I’m perfectly fine with forcing people to do what I want them to do.”

It stems from an utter inability to realize that I am not their property. That’s where we have gone so wrong in the United States. We’ve come up with this Society > Individual bullshit that makes it okay to destroy the individual’s rights if “society” wants to, because “It’s for the good of the many.” Let’s look at some more harm that was brought to the few for the “good of the many,” shall we?

No, we don’t have to go that far, because you know, before I even provide a single example, what a travesty that entire idea is. Entire history books have been written about the way that various states have killed and tortured the few for the good of the many and for the betterment of society. As rational, thinking adults, we should know by now that it’s an idea we want nothing to do with. Yet here are two people, proudly saying it. Not explicitly, no, but that’s clearly what they think.

I happen to find forcing someone to do something against their will to be abhorrent. In fact, I find that to be absolutely despicable and unforgivable. What if DigiWaffles found it “abhorrent” that his wife dared tell him “No,” that she didn’t feel like having sex?

“How dare you tell me no?” DigiWaffles might scream. “I am your husband, you are my wife, and it is your duty to have sex with me when I want it! It is absolutely abhorrent that you would forego your responsibility, as decreed by God, to serve your husband! I will, then, force you to not be abhorrent! And since it is abhorrent for you to refuse sex with me, I will achieve this by raping you!”

I’m not calling DigiWaffles a sexual rapist, but it doesn’t change anything. That’s exactly what he’s arguing about this behavior that he finds it abhorrent. He finds it abhorrent, and therefore he’s okay with forcing people to do what he thinks is best. If he finds his wife saying “No” to be abhorrent? His own mentality means that he would rape her.

The Christians we were discussing find tolerance for LGBT people to be abhorrent. What if these Christians “completely fine with forcing people to not be abhorrent”? Considering they find his acceptance of LGBT people to be abhorrent, they would be within their rights to force DigiWaffles to not accept LGBT people, to force him to spit on LGBT people, and sever ties with any LGBT people he knows.

I'm now calling this the "Aria Nuked Yo Ass" Thread.

I’m now calling this the “Aria Nuked Yo Ass” Thread.

I’m not exaggerating when I say that I’ve encountered this literally every single time I get into this discussion with someone. When I talked with The Non Believer about Mississippi’s Religious Freedom Law, even he asked whether or not the idea applied to racism.

It’s so deeply ingrained in us, this idea that racism is an ultra super duper bad form of discrimination that absolutely must be stopped at any cost, that we just take it for granted. This is, it’s worth mentioning, the guy’s only reply to my lengthy rebuttal of his ideology and the totalitarianism he suggests. Because he couldn’t reasonably address what I said, he pulled out a race card.

And ran smack fucking ass into a stone wall.

I almost left it as just “Yes,” but chose not to. It was a conscious decision to split my reply across three comments, though, primarily to find out which one he chooses to reply to. Usually, when I split a reply across numerous comments, that is exactly why: you can learn a lot from someone by seeing how they choose to pursue the argument. Of course, all three of my points will come back up; his reply won’t possibly be sufficient, and I would wager that he’s simply going to post an image about how badly segregation fucked over blacks in the south. That’s easily addressed, and I’m going to do so now, before he replies.

First, segregation was enforced by the state; it was not an organic product of the free market. The government mandated segregation. Segregation was not a case of business owners choosing with whom they would do business. It was a mandate by the state on how they were to do business. The idea that most of these business owners would gladly have continued segregation of their own accord is demonstrably false, as well–it still is not illegal for a business to try to segregate its customers. They simply don’t do it because it would be suicide for the business.

Second, it would be suicide for the business in today’s world, and it hardly matters whether that would have been true 60 years ago.

He’ll choose to reply to the “Yes,” though, probably with some messed up image showing the very real plight of black Americans before the end of segregation. One thing he will not do is try to discuss the free market or how he holds racism as a trump card.

One that won’t work on me, dude. Sorry.

Donald Trump Rape?

The DNC has already shown that it’s willing to do a lot of really underhanded stuff to win the election, and Bill and Hillary have their own little history of rapes and stuff. Of course, two wrongs don’t make a right; my point isn’t that. My point is that Bill and Hillary would have the idea to accuse someone of raping a girl.

And I’ll be honest with you. For $250,000, shit, I’d say Donald Trump raped me. At this point, I’d do it for $5,000. All you’ve got to do is find someone who is hard up, who is reasonably attractive, and who has been in the same city as Trump at least once. That’s not a difficult criteria to meet. You offer that person to waive their criminal history, or money, or drugs, or whatever, and bam, you’ve got someone spreading the rumor that Trump raped them.

This is precisely why we can’t take these things seriously until they get to a point like Lewinsky’s did, or unless there is a police report or hard evidence. It’s simply too easy to accuse someone of rape. I could accuse Trump of raping me, and if I was popular enough, people like this guy on Facebook would be spreading that story, without giving any thought to the possibility that it simply wasn’t true.

We all knew, once he secured the nomination months ago, that allegations of rape were inevitable. My ex-wife once accused me of raping her, because she agreed to anal when she didn’t really want to do it. She just did it to make me happy and, no shit, later accused me of raping her. If I ever ran for president, I have no doubt that she would come forward with that bullshit and say that I raped her. The sad thing is–she isn’t alone. I don’t think I’ve ever dated a girl who didn’t claim that someone has raped her. And when pressed for details, these stories usually came back to “I agreed to do it, but I didn’t really want to, and he should have known that” and “I didn’t want to do it, but I went along with it” and “I didn’t say ‘No.'”

And I’m just throwing this out there–there might be less rapes each years if women didn’t say “No… stop…” when playing coy. My ex-wife did that shit all the time. I’d start kissing on her throat, and she’d go “Mm-mm” and twist away playfully. Granted, she never accused me of raping her over that (She knew what she was doing, and I’m just making the point) and only did over anal, but my point is that girls saying “No… stop…” because they want to be seduced while playing coy might accidentally contribute to the problem. Though it’s also true that it’s not hard to tell when a girl is playing coy and when she means it, that’s a pretty major thing to leave for the other person to infer, you know?

It’s like they said on Family Guy:

Fifty “No’s” and a “Yes”… means yes.

But it becomes all too easy for a girl to later be offered $30,000 to say that she actually meant it that one time she played coy with Trump, you know?