Plural of those who subscribe to a humanitarian philosophy. Humanitarians feel sorry for certain people, and find pleasure and a sense of significance in taking care of them. Some humanitarians use private, voluntary means to help others while other humanitarians prefer to use the State to force the general public to fund their efforts.
Humanitarians tend to view humans as innately good and kind. They want to facilitate whatever each person wants to do, no matter what it may be. They enjoy a sense of paternalism as they provide for and protect their wards. This tendency might be appropriate at times but can easily drift into a subtle form of control and dominance.
Humanitarians cannot believe that people are naturally selfish and sadistic. They tend to hold a pollyannish view of criminals and attempt to mitigate their punishment. They hate to see anyone suffer pain under any circumstances.
Humanitarians have a hard time concentrating their affection on a limited set of people, such as their family or their community. They seem emotionally restless and transient. They continually seek out new people to befriend and help without ever settling into a committed, intimate relationship with any one person or group in particular.
Utilitarians, followers of the Social Gospel, collectivists, and the political left each find their roots in humanitarianism. The origin of humanitarianism is likely to be found in a certain reading of the Bible and understanding of Christianity that emphasizes unilateral forgiveness, charity, and the brotherhood of all humans. Such a view tends not to be balanced by a clear understanding of human depravity, and the fact that Eden will not be restored on the Earth until Jesus returns and creates a new Earth with spiritually regenerated people.
Humanitarians tend to view humans as innately good and kind. They want to facilitate whatever each person wants to do, no matter what it may be. They enjoy a sense of paternalism as they provide for and protect their wards. This tendency might be appropriate at times but can easily drift into a subtle form of control and dominance.
Humanitarians cannot believe that people are naturally selfish and sadistic. They tend to hold a pollyannish view of criminals and attempt to mitigate their punishment. They hate to see anyone suffer pain under any circumstances.
Humanitarians have a hard time concentrating their affection on a limited set of people, such as their family or their community. They seem emotionally restless and transient. They continually seek out new people to befriend and help without ever settling into a committed, intimate relationship with any one person or group in particular.
Utilitarians, followers of the Social Gospel, collectivists, and the political left each find their roots in humanitarianism. The origin of humanitarianism is likely to be found in a certain reading of the Bible and understanding of Christianity that emphasizes unilateral forgiveness, charity, and the brotherhood of all humans. Such a view tends not to be balanced by a clear understanding of human depravity, and the fact that Eden will not be restored on the Earth until Jesus returns and creates a new Earth with spiritually regenerated people.
"Someone is at the door asking for money to help the poor."
"Oh, it's one of those humanitarians who is trying to save the world, one person at a time."
Months later...."It is the IRS knocking without a warrant. They are threatening to seize our home because we underpaid our taxes by 22 cents. They need the money for their government give-away programs run by some humanitarian who prefers to steal other people's money rather than donate the money himself."
"Oh, it's one of those humanitarians who is trying to save the world, one person at a time."
Months later...."It is the IRS knocking without a warrant. They are threatening to seize our home because we underpaid our taxes by 22 cents. They need the money for their government give-away programs run by some humanitarian who prefers to steal other people's money rather than donate the money himself."
by Tex in Tex June 20, 2008
Aunt Pittypat Hamilton was a character in the novel and movie, *Gone with the Wind.* She was the older maiden aunt of Scarlett's first husband, Charles. She was also the aunt of Melanie Hamilton, Scarlett's friend and romantic competitor for the affections of Ashley.
After the death of Charles during the war, Scarlett moved from her home at Tara in Jonesboro to live with Aunt Pittypat in Atlanta. When General William T. Sherman and the Federal army attacked Atlanta in the summer of 1864, he deliberated shelled the civilian population of Atlanta. In the story, Aunt Pittypat flees the city to escape the bombardment shrieking "Yankees in Georgia!" just after a shell explodes as she boards a carriage.
During the Battle of Atlanta, Melanie who is "with child" gives birth. Scarlett's slave, Miss Prissy, promises to help deliver the child if needed. Scarlett goes to the doctor for help only to find him overwhelmed with the wounded from the battle. Scarlett reluctantly returns home to Aunt Pittpat's house. She turns to Miss Prissy for the promised help when Miss Prissy famously begs out saying, "Oh, Miss Scarlett, I don't know nothing about birthing no babies." Scarlett slaps her and then proceeds to deliver the baby herself.
After Melanie gives birth, a stray Yankee soldier enters the house looking for loot. Scarlett confronts him on the stairs and he attacks her. Unknown to the soldier, Scarlett is packing a pistol and shoots him in the face as Melanie comes up from behind Scarlett brandishing a sword.
A restaurant in contemporary downtown Atlanta is named "Aunt Pittypat's Porch" in honor of Aunt Pittypat and the culture that she represented.
After the death of Charles during the war, Scarlett moved from her home at Tara in Jonesboro to live with Aunt Pittypat in Atlanta. When General William T. Sherman and the Federal army attacked Atlanta in the summer of 1864, he deliberated shelled the civilian population of Atlanta. In the story, Aunt Pittypat flees the city to escape the bombardment shrieking "Yankees in Georgia!" just after a shell explodes as she boards a carriage.
During the Battle of Atlanta, Melanie who is "with child" gives birth. Scarlett's slave, Miss Prissy, promises to help deliver the child if needed. Scarlett goes to the doctor for help only to find him overwhelmed with the wounded from the battle. Scarlett reluctantly returns home to Aunt Pittpat's house. She turns to Miss Prissy for the promised help when Miss Prissy famously begs out saying, "Oh, Miss Scarlett, I don't know nothing about birthing no babies." Scarlett slaps her and then proceeds to deliver the baby herself.
After Melanie gives birth, a stray Yankee soldier enters the house looking for loot. Scarlett confronts him on the stairs and he attacks her. Unknown to the soldier, Scarlett is packing a pistol and shoots him in the face as Melanie comes up from behind Scarlett brandishing a sword.
A restaurant in contemporary downtown Atlanta is named "Aunt Pittypat's Porch" in honor of Aunt Pittypat and the culture that she represented.
by Tex in Tex February 15, 2008
Cognitive rationality is matching one's beliefs with reality. Instrumental rationality is choosing effective means to achieve one's goals. Achieving one's goals in the real world necessarily demands that one's beliefs be consistent with the independent reality that stands over against us. Teleological rationality is choosing the right goals as established by the objective moral order ordained by God.
Logic can be rational in some cases and not others. Science can be rational in some cases and not others. The same with emotions, intuitions, art, and religious faith. Let's consider logic in this regard. Logic can clearly spell out the assumptions and the argument structure that lead people to the conclusions they are propounding. The clarity of these arguments can verify the truth of the claim one is making so that one has a clear and distinct idea of it. If there is an error in the reasoning, then the clarity of articulating the argument allows one to identify and correct the mistake. On the other hand, there are cases where the knowledge that is necessary to draw a conclusion is implicit, so that the premisses cannot be clearly spelled out. For example, as Michael Polanyi has observed, it is impossible to fully describe how to ride a bicycle. Much of what distinguishes expert from advanced novice levels of knowledge of a skill is unarticulable knowledge. In these cases, habit and intuition get at the truth more effectively than more explicit approaches to understanding. The reductionist approach in science runs into similar shortcomings. For example, if a scientifically knowledgeable young man tries to woo a young lady he is in love with by explaining very clearly how she affects his hormones and neurotransmitters, he is likely to be unsuccessful as well as failing to accurately describe the experience of falling in love.
It is not always rational to gain every extra bit of information before making a decision. Economists recognize this principle and term it "rational ignorance." The time and energy of gaining additional information past a certain point may not be rewarded with greater effectiveness in making the decision. In most cases, it is more effective to specialize in a few areas and then trust others to gain the necessary information to meet a range of needs that one is not meeting oneself. For example, it is more efficient to specialize in whatever one is interested in and talented in and then trade with others for what one needs. This principle is called "comparative advantage." The same principle is at work in faith in God. We have faith in our mechanic or doctor who is more able than we are, so it is with God. Faith is only as good as the object of one's faith. Faith is not some mysterious power radiating out from the person, but rather simply trusting someone who is more able for a particular task.
Artistic expression can be rational since it possesses a systematic structure that can be delineated formally. More importantly, artistic expression can touch the viewers or hearers in a more immediate, intuitive way that more effectively communicates the intended message than more analytic expressions of the same truths.
Emotions themselves can be rational since we can judge people's emotional reactions as appropriate or inappropriate, e.g. if someone cries uncontrollably upon tasting a carrot, then we can immediately see that something is amiss in the person's emotional life. As Aristotle observed, the key to a balanced life is to feel the appropriate emotion, to the appropriate degree, and directed toward the appropriate person or object. Emotions motivate people to act, identify what is salient in their surroundings, and coordinates human actions. The last point is made by philosopher Allan Gibbard who argues that if each person acts on the apt emotion as they interact with one another, conflicts will be minimized. For example, if one person acts so that he violates another's rights, the victim will feel and express anger. As the aggressor senses the victim's anger, he will be motivated to remedy the wrong, otherwise there will be more severe actions taken by the victim to redress the wrong. The guilt and shame that the aggressor feels will restore harmony to the relationship.
Choosing the appropriate goals in life will make the person's life more fruitful and more satisfying. Choosing goals that are inconsistent with the objective moral order of the universe will lead to frustration and personal injury. Again, rationality is a matter of harmony between the individual, his social and natural environment, and God.
Logic can be rational in some cases and not others. Science can be rational in some cases and not others. The same with emotions, intuitions, art, and religious faith. Let's consider logic in this regard. Logic can clearly spell out the assumptions and the argument structure that lead people to the conclusions they are propounding. The clarity of these arguments can verify the truth of the claim one is making so that one has a clear and distinct idea of it. If there is an error in the reasoning, then the clarity of articulating the argument allows one to identify and correct the mistake. On the other hand, there are cases where the knowledge that is necessary to draw a conclusion is implicit, so that the premisses cannot be clearly spelled out. For example, as Michael Polanyi has observed, it is impossible to fully describe how to ride a bicycle. Much of what distinguishes expert from advanced novice levels of knowledge of a skill is unarticulable knowledge. In these cases, habit and intuition get at the truth more effectively than more explicit approaches to understanding. The reductionist approach in science runs into similar shortcomings. For example, if a scientifically knowledgeable young man tries to woo a young lady he is in love with by explaining very clearly how she affects his hormones and neurotransmitters, he is likely to be unsuccessful as well as failing to accurately describe the experience of falling in love.
It is not always rational to gain every extra bit of information before making a decision. Economists recognize this principle and term it "rational ignorance." The time and energy of gaining additional information past a certain point may not be rewarded with greater effectiveness in making the decision. In most cases, it is more effective to specialize in a few areas and then trust others to gain the necessary information to meet a range of needs that one is not meeting oneself. For example, it is more efficient to specialize in whatever one is interested in and talented in and then trade with others for what one needs. This principle is called "comparative advantage." The same principle is at work in faith in God. We have faith in our mechanic or doctor who is more able than we are, so it is with God. Faith is only as good as the object of one's faith. Faith is not some mysterious power radiating out from the person, but rather simply trusting someone who is more able for a particular task.
Artistic expression can be rational since it possesses a systematic structure that can be delineated formally. More importantly, artistic expression can touch the viewers or hearers in a more immediate, intuitive way that more effectively communicates the intended message than more analytic expressions of the same truths.
Emotions themselves can be rational since we can judge people's emotional reactions as appropriate or inappropriate, e.g. if someone cries uncontrollably upon tasting a carrot, then we can immediately see that something is amiss in the person's emotional life. As Aristotle observed, the key to a balanced life is to feel the appropriate emotion, to the appropriate degree, and directed toward the appropriate person or object. Emotions motivate people to act, identify what is salient in their surroundings, and coordinates human actions. The last point is made by philosopher Allan Gibbard who argues that if each person acts on the apt emotion as they interact with one another, conflicts will be minimized. For example, if one person acts so that he violates another's rights, the victim will feel and express anger. As the aggressor senses the victim's anger, he will be motivated to remedy the wrong, otherwise there will be more severe actions taken by the victim to redress the wrong. The guilt and shame that the aggressor feels will restore harmony to the relationship.
Choosing the appropriate goals in life will make the person's life more fruitful and more satisfying. Choosing goals that are inconsistent with the objective moral order of the universe will lead to frustration and personal injury. Again, rationality is a matter of harmony between the individual, his social and natural environment, and God.
Listen to the voice of reason...it might be calling to you where you least expect it...Rationality is simply listening to reality.
by Tex in Tex February 06, 2008
United States nineteenth century general most well-known for his leadership of the Federal "Western" army in 1864-1865 during the American Civil War. He also fought against Indians in the American West after the war.
General Sherman is the originator of the modern concept of "total war." In moving through Georgia and then into the Carolinas, Sherman devised a strategy of deliberately targeting civilians for attack. He also targeted the homes and personal property of the civilians of the South who posed no military threat to Union forces. Such targeting of civilians for attack had been considered immoral at the time. The goal of such a strategy was purely utilitarian. It did not matter who morally deserved attack on this view, but instead the only question became the total number of lives saved versus lives lost as well as aggregate gains and losses in supplies and property.
During the siege of Atlanta in the summer of 1864, Sherman decided to order the bombardment of distinctly civilian areas of Atlanta with the express purpose of terrorizing the civilian population into pressuring the Confederate military and political leadership to surrender. Civilians, including slaves, were killed as intended by General Sherman and his subordinates. Confederate General John Bell Hood protested the targeted killings of non-combatants as uncivilized and inhuman. Sherman ignored the appeals by Hood to target only Confederate military positions and personnel. His infamous comment in response to such appeals was "War is Hell."
After the fall of Atlanta to Federal forces in early September 1864, the city was occupied for two months. General Sherman ordered the civilian population evacuated by force. After the evacuation of the city by civilians, General Sherman ordered the city to be burned to the ground. The civilians who were forced to leave Atlanta had to live in the woods for months with no provisions or shelter. He then proceeded through Georgia on his way to Savannah burning and destroying towns, farms, and plantations. His men looted the private property and destroyed civilians' homes leaving them destitute and without provision. After the capture of Savannah, which he spared, he continued into South Carolina where his tactics of "total war" accelerated in their savage ruthlessness culminating in the Federal army burning Columbia, South Carolina to the ground.
Such vicious tactics established the mind-set and military precedent for using civilians as pawns in a military conflict. Such tactics had previously been deemed morally unacceptable. The deliberate targeting of civilians for attack was taken up in World War II ending in the deaths of millions. The bombing of European cities by both sides of the war and Japanese cities by the U.S. as well as attacks on civilians in China, the Philippines, and Korea by Japan were consistent with and encouraged by Sherman's precedent. The logic of saving lives in the long-run by these tactics seems to have been refuted by history.
Modern terrorism also follows the same basic strategy of targeting helpless non-combatants for attack in order to terrorize the remaining citizens into capitulation.
The contemporary American practice of only targeting military personnel for deliberate attack reverses the policy of the American government instituted by General Sherman in Atlanta in 1864. The policy of killing sufficient numbers of civilians and destroying their homes to force surrender has been recognized as the mark of only the most barbarous kind of terrorist, such as those who perpetrated the September 11 attacks.
General Sherman is the originator of the modern concept of "total war." In moving through Georgia and then into the Carolinas, Sherman devised a strategy of deliberately targeting civilians for attack. He also targeted the homes and personal property of the civilians of the South who posed no military threat to Union forces. Such targeting of civilians for attack had been considered immoral at the time. The goal of such a strategy was purely utilitarian. It did not matter who morally deserved attack on this view, but instead the only question became the total number of lives saved versus lives lost as well as aggregate gains and losses in supplies and property.
During the siege of Atlanta in the summer of 1864, Sherman decided to order the bombardment of distinctly civilian areas of Atlanta with the express purpose of terrorizing the civilian population into pressuring the Confederate military and political leadership to surrender. Civilians, including slaves, were killed as intended by General Sherman and his subordinates. Confederate General John Bell Hood protested the targeted killings of non-combatants as uncivilized and inhuman. Sherman ignored the appeals by Hood to target only Confederate military positions and personnel. His infamous comment in response to such appeals was "War is Hell."
After the fall of Atlanta to Federal forces in early September 1864, the city was occupied for two months. General Sherman ordered the civilian population evacuated by force. After the evacuation of the city by civilians, General Sherman ordered the city to be burned to the ground. The civilians who were forced to leave Atlanta had to live in the woods for months with no provisions or shelter. He then proceeded through Georgia on his way to Savannah burning and destroying towns, farms, and plantations. His men looted the private property and destroyed civilians' homes leaving them destitute and without provision. After the capture of Savannah, which he spared, he continued into South Carolina where his tactics of "total war" accelerated in their savage ruthlessness culminating in the Federal army burning Columbia, South Carolina to the ground.
Such vicious tactics established the mind-set and military precedent for using civilians as pawns in a military conflict. Such tactics had previously been deemed morally unacceptable. The deliberate targeting of civilians for attack was taken up in World War II ending in the deaths of millions. The bombing of European cities by both sides of the war and Japanese cities by the U.S. as well as attacks on civilians in China, the Philippines, and Korea by Japan were consistent with and encouraged by Sherman's precedent. The logic of saving lives in the long-run by these tactics seems to have been refuted by history.
Modern terrorism also follows the same basic strategy of targeting helpless non-combatants for attack in order to terrorize the remaining citizens into capitulation.
The contemporary American practice of only targeting military personnel for deliberate attack reverses the policy of the American government instituted by General Sherman in Atlanta in 1864. The policy of killing sufficient numbers of civilians and destroying their homes to force surrender has been recognized as the mark of only the most barbarous kind of terrorist, such as those who perpetrated the September 11 attacks.
General William T. Sherman meeting Yasser Arafat in Hell: "Good job killing those innocent people...You got what you wanted from the killings...I did the same in Atlanta in 1864."
by Tex in Tex February 03, 2008
Liberal elitist hipster: That is so horrible that MacDonald's is everywhere in the world. They are breaking down indigenous culture and traditional folkways. Monoculture everywhere! It is sickening. (Moments later) It is so wonderful that we are breaking down backward ways of life in the American South and any other traditional culture. We want to spread the cosmopolitan ethos everywhere. I am a citizen of the world!
by Tex in Tex February 22, 2008
Katie Scarlett O'Hara is the main character in the novel and movie, *Gone with the Wind.* In the story, Scarlett is the oldest daughter of an Irish/Catholic immigrant and his French aristocratic wife in mid-nineteenth century Georgia. The family builds an opulent plantation they name Tara just south of Atlanta in Jonesboro. Scarlett loves her father and her home but is otherwise completely self-absorbed.
Before the Civil War, Scarlett is the coquettish belle of the ball attending soirees where she flirts with and torments young men who fall in love with her beauty and burning sexual energy. Scarlett is in love with melancholic Ashley who is love with Melanie. At one of these parties, Scarlett throws herself at Ashley as they are alone in a drawing room. Ashely rebuffs her advance and withdraws. Scarlett throws a vase against the wall in a rage only to find Rhett Butler lying on the couch who has overheard the previous exchange between Scarlett and Ashley. Rhett is immediately intrigued by Scarlett's beauty and energy as are most men. The audience, though, immediately recognizes that Rhett is the man for Scarlett. He is the only one who can tame and domesticate her, which is what she needs.
The story unfolds as the tension builds between the two properly matched couples, Ashley/Melanie and Rhett/Scarlett. Scarlett resists Rhett while being intrigued by him as she marries several other men along the way toward finally marrying Rhett. The entire time, she dreams of marrying Ashely who is married to Melanie. Finally, Scarlett wrecks her marriage with Rhett only realizing what the audience saw all along--that she was intended for Rhett, not Ashely.
Scarlett comes to her senses too late as Rhett walks out the door saying to Scarlett in reply to her question what will happen to her if he leaves her, "Frankly my dear, I don't give a damn." The final scene in the story finds Scarlett pulling herself together after crying over Rhett's leaving and her worrying over how to get Rhett back saying, "I can't let him go. I can't. There must be some way to bring him back. Oh I can't think about this now! I'll go crazy if I do! I'll think about it tomorrow. (She closes the door.) But I must think about it. I must think about it. What is there to do? (She falls forward onto the ascending stairs.) What is there that matters?...Tara!...Home. I'll go home, and I'll think of some way to get him back! After all, tomorrow is another day!"
Scarlett represents both the Old South belle and the New South businesswoman. In both settings that change so drastically in the story and in reality, Atlanta moves from a semi-feudalistic society of manners and morals to a raucous business climate in which everything goes. Scarlett uses her beauty, charm, and craftiness in both social climates to attain her ends. Scarlett gains most everything she thinks she wants through sheer willpower and moral compromise with the exception of Ashley only to realize too late that she has lost her integrity and what she really needs. The story unfolds as a mirror to Atlanta as it has sold itself out for money and acceptability. This is why Atlanta's Southern culture is tragically "Gone with the Wind."
Before the Civil War, Scarlett is the coquettish belle of the ball attending soirees where she flirts with and torments young men who fall in love with her beauty and burning sexual energy. Scarlett is in love with melancholic Ashley who is love with Melanie. At one of these parties, Scarlett throws herself at Ashley as they are alone in a drawing room. Ashely rebuffs her advance and withdraws. Scarlett throws a vase against the wall in a rage only to find Rhett Butler lying on the couch who has overheard the previous exchange between Scarlett and Ashley. Rhett is immediately intrigued by Scarlett's beauty and energy as are most men. The audience, though, immediately recognizes that Rhett is the man for Scarlett. He is the only one who can tame and domesticate her, which is what she needs.
The story unfolds as the tension builds between the two properly matched couples, Ashley/Melanie and Rhett/Scarlett. Scarlett resists Rhett while being intrigued by him as she marries several other men along the way toward finally marrying Rhett. The entire time, she dreams of marrying Ashely who is married to Melanie. Finally, Scarlett wrecks her marriage with Rhett only realizing what the audience saw all along--that she was intended for Rhett, not Ashely.
Scarlett comes to her senses too late as Rhett walks out the door saying to Scarlett in reply to her question what will happen to her if he leaves her, "Frankly my dear, I don't give a damn." The final scene in the story finds Scarlett pulling herself together after crying over Rhett's leaving and her worrying over how to get Rhett back saying, "I can't let him go. I can't. There must be some way to bring him back. Oh I can't think about this now! I'll go crazy if I do! I'll think about it tomorrow. (She closes the door.) But I must think about it. I must think about it. What is there to do? (She falls forward onto the ascending stairs.) What is there that matters?...Tara!...Home. I'll go home, and I'll think of some way to get him back! After all, tomorrow is another day!"
Scarlett represents both the Old South belle and the New South businesswoman. In both settings that change so drastically in the story and in reality, Atlanta moves from a semi-feudalistic society of manners and morals to a raucous business climate in which everything goes. Scarlett uses her beauty, charm, and craftiness in both social climates to attain her ends. Scarlett gains most everything she thinks she wants through sheer willpower and moral compromise with the exception of Ashley only to realize too late that she has lost her integrity and what she really needs. The story unfolds as a mirror to Atlanta as it has sold itself out for money and acceptability. This is why Atlanta's Southern culture is tragically "Gone with the Wind."
Scarlett O'Hara: "Where will I go, what will I do?"
Rhett Butler: "Frankly my dear, I don't give a damn."
Rhett Butler: "Frankly my dear, I don't give a damn."
by Tex in Tex February 16, 2008
The fundamental motivation for humans. Lucifer fell from Heaven in his attempt to become God--the ultimate power grab. Lucifer, as Satan, acting through the Serpent, suggested to Adam and Eve (the first humans created by God in his image) that they could become God luring them into rebellion him. Following the pattern set by their original parents, all humans are driven by a desire to be God.
Humans, now in a fallen condition, are continually trying to one up each other. Even members of one's own family or friends attempt to gain power over each other. As Nietzsche pointed out, virtually all human behavior is motivated by the "Will to Power." Nature even rewards people with more power as they live longer, feel happier, and have higher levels of serotonin in their brain. People band together in an attempt to dominate other groups even more thoroughly. Wars, racism, economic competition, cutting remarks at parties, domestic violence can all be traced back to the urge to dominate others.
Subtly, even attempts to equalize wealth, income, social status, racial disparities are attempts by those without power to pull down and dominate those who are currently in power. Equality of result is motivated by resentment and envy. Efforts to equalize people's conditions are movements by those who are presently less powerful to gain power over those who have dominated them. Many times these less powerful people are aided by those with power who feel guilty that they have power but then assume power over the minorities they claim to help. For example, witness the recent assertion by the Clintons that Martin Luther King and the black leadership in the Civil Rights Movement were not as effective in actually achieving their social goals until their cause was championed by white leftist liberals such as LBJ and themselves--meaning in clear language--shut up, stay in your place, and do not vote for that uppity Barack Obama.
The desire for power makes the entire project of the Left an impossibility. People are selfish, sadistic, and power-crazy. This urge for dominance will never change until the world as we know it ends. There is no exception in human history to hierarchy and inequality. A more reasonable goal is to limit those in power and induce them to serve the common good as classical liberalism sought to do.
Humans, now in a fallen condition, are continually trying to one up each other. Even members of one's own family or friends attempt to gain power over each other. As Nietzsche pointed out, virtually all human behavior is motivated by the "Will to Power." Nature even rewards people with more power as they live longer, feel happier, and have higher levels of serotonin in their brain. People band together in an attempt to dominate other groups even more thoroughly. Wars, racism, economic competition, cutting remarks at parties, domestic violence can all be traced back to the urge to dominate others.
Subtly, even attempts to equalize wealth, income, social status, racial disparities are attempts by those without power to pull down and dominate those who are currently in power. Equality of result is motivated by resentment and envy. Efforts to equalize people's conditions are movements by those who are presently less powerful to gain power over those who have dominated them. Many times these less powerful people are aided by those with power who feel guilty that they have power but then assume power over the minorities they claim to help. For example, witness the recent assertion by the Clintons that Martin Luther King and the black leadership in the Civil Rights Movement were not as effective in actually achieving their social goals until their cause was championed by white leftist liberals such as LBJ and themselves--meaning in clear language--shut up, stay in your place, and do not vote for that uppity Barack Obama.
The desire for power makes the entire project of the Left an impossibility. People are selfish, sadistic, and power-crazy. This urge for dominance will never change until the world as we know it ends. There is no exception in human history to hierarchy and inequality. A more reasonable goal is to limit those in power and induce them to serve the common good as classical liberalism sought to do.
"Two people fall in love when each thinks they are getting someone they don't deserve." Seinfeld on the subtleties of the will to power.
by Tex in Tex February 01, 2008