Mountain Dreamers
The word Holocaust – means Death by fire
The word Holodomor – means Death by hunger
I am creating the word Holocide– means Death by suicide.
Mein Kampf was the blueprint for the Holocaust
The State and Revolution was the blueprint for Holodomor
A Woman’s Nation IS the blueprint for the Holocide
Brig, Soren and Reidar-
Whether you believe in God or not. This is unbelievable. Alberta Canada has placed a pastor in Jail because he tells people that Coronavirus only kills less than 1% of the people who get it.
Tell the truth- and the Police and Mob will destroy you. There is no protection anymore in the legal system, whether in France, UK, USA or Canada.
Listen to his wife. Erin Coates
Diego RomeroCTVNewsEdmonton.ca Digital Journalist
ContactPublished Thursday, March 18, 2021 5:33PM MDT
Pastor James Coates leads a livestreamed service at GraceLife Church, west of Edmonton, on Jan. 31, despite a closure order from Alberta Health Services based on previous public health order violations.
EDMONTON — The Alberta pastor in jail for breaching COVID-19 restrictions has a hearing scheduled for Monday.
GraceLife Church pastor James Coates has been at the Edmonton Remand Centre since Feb. 16 and remains charged under the Public Health Act for holding services and ignoring COVID-19 restrictions.
After he was charged, Coates was granted bail as long as he followed conditions, but he did not agree to those conditions.
He appealed those conditions but lost earlier this month.
On Wednesday, his lawyer John Carpay said all but one charge had been dropped and that Coates could be released as soon as Friday.
“We are hopeful that he will finally be released from jail without conditions, and can resume pastoring GraceLife church,” Carpay said.
The church has defied a closure order and has been cited for violating COVID-19 restrictions in connection to occupancy, physical distancing and masks.
The hearing is at 9:30 a.m. and Coates’ three-day trial is scheduled to begin May 3 in Stony Plain.
Brig, Soren and Reidar
If you think the Family Court is competent, then you are mistaken.
It is not just that family court makes errors, or is biased. If fact,it is totally incompetent.
Family and Children are destroyed by this incompetence. Just like yours.
TEN- 10!! years later… the court still refuses to even look at the allegations of the mother. That is what will happen with your case. Cover their eyes to the fraud your mother has committed. It is so horrible the fraud, and the evidence so blatant, they refuse to look at it.
——–
“Without any meaningful reasons, together with consideration of the record, I have no way to assess the merits of the mother’s allegations of error or the father’s alternative orders sought,” he explained.
“The issues in this case are not complex. The trial judge displayed a great deal of patience for the parties and concern for the well-being of the child during the course of the trial. Providing responsive reasons for judgment ought not to have been difficult … The prolongation of litigation and conflict between his parents is likely to be harmful to the child.”
This is happening worldwide. Do not expect the court to act with any competence. It is worse than useless. it is destructive.
Brig, Soren and Reidar-
I know you are having to live in the cult of “Wokeness”. But be alert to its predators. They will burn you at the stake. Culturally we are suffering from a period of Cultural Psychopathology, and it is dangerous to speak truth to these people.
Follow James Lindsey– He has studied Wokeness carefully.
An American-born author, mathematician, and political commentator, Dr. James Lindsay has written six books spanning a range of subjects including religion, the philosophy of science and postmodern theory. He is the founder of New Discourses and currently promoting his new book “Cynical Theories: How Activist Scholarship Made Everything about Race, Gender, and Identity―and Why This Harms Everybody.”
Many of the greatest horrors of the history of humanity owe their occurrence solely to the establishment and social enforcement of a false reality. With gratitude to the Catholic philosopher Josef Pieper and his important 1970 essay “Abuse of Language, Abuse of Power” for the term and idea, we can refer to these alternative realities as ideological pseudo-realities.
Pseudo-realities, being false and unreal, will always generate tragedy and evil on a scale that is at least proportional to the reach of their grip on power—which is their chief interest—whether social, cultural, economic, political, or (particularly) a combination of several or all of these. So important to the development and tragedies of societies are these pseudo-realities when they arise and take root that it is worth outlining their basic properties and structure so that they can be identified and properly resisted before they result in sociopolitical calamities—up to and including war, genocide, and even civilizational collapse, all of which can take many millions of lives and can ruin many millions more in the vain pursuit of a fiction whose believers are, or are made, sufficiently intolerant.
Pseudo-realities are, simply put, false constructions of reality. It is hopefully obvious that among the features of pseudo-realities is that they must present a plausible but deliberately wrong understanding of reality. They are cult “realities” in the sense that they are the way that members of cults experience and interpret the world—both social and material—around them. We should immediately recognize that these deliberately incorrect interpretations of reality serve two related functions. First, they are meant to mold the world to accommodate small proportions of people who suffer pathological limitations on their abilities to cope with reality as it is. Second, they are designed to replace all other analyses and motivations with power, which these essentially or functionally psychopathic individuals will contort and deform to their permanent advantage so long as their pseudo-real regime can last.
Pseudo-realities are always social fictions, which, in light of the above, means political fictions. That is, they are maintained not because they are true, in the sense that they correspond to reality, either material or human, but because a sufficient quantity of people in the society they attack either believe them or refuse to challenge them. This implies that pseudo-realities are linguistic phenomena above all else, and where power-granting linguistic distortions are present, it is likely that they are there to create and prop up some pseudo-reality. This also means that they require power, coercion, manipulation, and eventually force to keep them in place. Thus, they are the natural playground of psychopaths, and they are enabled by cowards and rationalizers. Most importantly, pseudo-realities do not attempt to describe reality as it is but rather as it “should be,” as determined by the relatively small fraction of the population who cannot bear living in reality unless it is bent to enable their own psychopathologies, which will be projected upon their enemies, which means all normal people.
Normal people do not accept pseudo-reality and interpret reality more or less accurately, granting the usual biases and limitations of human perspective. Their common heuristic is called common sense, though much more refined forms exist in the uncorrupted sciences. In reality, both of these are handmaidens of power, but in pseudo-realities, this is inverted. In pseudo-reality, common sense is denigrated as bias or some kind of false consciousness, and science is replaced by a scientism that is a tool of power itself. For all his faults and the faults of his philosophy (which enable much ideological pseudo-reality), Michel Foucault warned us about this abuse quite cogently, especially under the labels “biopower” and “biopolitics.” These accusations of bias and false consciousness are, of course, projections of the ideological pseudo-realist, who, by sheer force of rhetoric, transforms limitations on power into applications of power and thus his own applications of power into liberation from it. Foucault, for any insight he provided, is also guilty of this charge.
It must be observed that people who accept pseudo-realities as though they are “real” are no longer normal people. They perceive pseudo-reality in place of reality, and the more thoroughly they take on this delusional position, the more functional psychopathy they necessarily exhibit and thus the less normal they become. Importantly, normal people consistently and consequentially fail to realize this about their reprogrammed neighbors. Perceiving them as normal people when they are not, normal people will reliably misunderstand the motivations of ideological pseudo-realists—power and the universal installation of their own ideology so that everyone lives in a pseudo-reality that enables their pathologies—usually until it is far too late.
As a result of this failure of perspective, many particularly epistemically and morally open normal people will reinterpret the claims of pseudo-reality into something that is plausible in reality under the usual logic and morals that guide our thinking, and this reinterpretation will work to the benefit of the pseudo-realists who have ensnared them. This sort of person, who stands between the real world and the pseudo-real are useful idiots to the ideology, and their role is to generate copious amounts of epistemic and ethical camouflage for the pseudo-realists. This phenomenon is key to the success, spread, and acceptance of pseudo-realities because without it very few people outside of small psychologically, emotionally, or spiritually unwell people would accept a pseudo-reality as if it is a superior characterization of the genuine article. Clearly, the more plausible the account of pseudo-reality on offer, the stronger this effect will be, and the more power the ideologues who believe in it will be able to accrue.
Pseudo-realities may have any degree of plausibility in their distorted descriptions of reality, and thus may recruit different numbers of adherents. They are often said to be accessible only by applying a “theoretical lens,” awakening a specialized “consciousness,” or by means of some pathological form of faith. Whether by “lens,” “consciousness,” or “faith,” these intellectual constructs exist to make the pseudo-reality seem more plausible, to drag people into participating in it against their will, and to distinguish those who “can see,” “are awake,” or “believe” from those who cannot or, as it always eventually goes, will not. That is, they are the pretext to tell people who inhabit reality instead of pseudo-reality that they’re not looking at “reality” correctly, which means as pseudo-reality. This will typically be characterized as a kind of willful ignorance of the pseudo-reality, which will subsequently be described paradoxically as unconsciously maintained. Notice that this puts the burden of epistemic and moral responsibility on the person inhabiting reality, not the person positing its replacement with an absurd pseudo-reality. This is a key functional manipulation of pseudo-realists that must be understood. The ability to recognize this phenomenon when it occurs and to resist it is, at scale, the life and death of civilizations.
Adoption of a pseudo-reality tends to hinge upon a lack of ability or will to question, doubt, and reject them and their fundamental presuppositions and premises of the pseudo-reality. Therefore, the “logical” and “moral” systems that operate within the pseudo-reality will always seek to manufacture this failure wherever they can, and successful pseudo-realist attacks will evolve these features like a social virus until their effectiveness is very high. This deficiency is often the direct result of mental illness, usually paranoia, schizoidia, anxiety, or psychopathy, however, so maintaining and manufacturing these states in themselves and normal people is strongly incentivized by the false “logic” and false “morality” of the ideological pseudo-reality. That is, the methods and means applied in service to a pseudo-reality will create and manipulate psychological weaknesses in people to get them to carry water for a destructive lie. The nicer, more tolerant, and more charitable a community is, supposing it lacks the capacity to spot these counterfeits early on, the more susceptible its members will tend to be to these manipulations.
The ultimate purpose of creating a pseudo-reality is power, which the constructed pseudo-reality grants in many ways. Though these means are many, we should name a few. First, the pseudo-reality is always constructed such that it structurally advantages those who accept it over those who do not, frequently by overt double standards and through moral-linguistic traps. Double standards in this regard will always favor those who accept pseudo-reality as reality and will always disfavor those who seek the truth. An ideological pseudo-reality must displace reality in a sufficient population to grant itself power to succeed in its goals. Linguistic traps will often employ strategic double meanings of words, often by strategic redefinition (creating a motte and bailey), will beg the question in ways that forces people to participate in the pseudo-reality to respond (often by Aufhebung-style, i.e., Hegelian, dialectical traps), or will begin with an assumption of guilt and demand proof of innocence such that denial or resistance is taken as proof of guilt of some moral crime against the moral system that serves the pseudo-reality (a kafkatrap). Demands will be made with sufficient vagueness such that they can never be said to have been met and such that responsibility for failure will always be the fault of the enemies of the ideology who “misunderstood” them and thus implemented them incorrectly.
Second, the very assertion of pseudo-reality demoralizes all who are pressed into engaging with it by the mere fact of being something false that must be treated as true. We should never underestimate how psychologically weakening and damaging it is to be forced to treat as true something that is not true, with the effect strengthening the more obviously false it is. Despite the fact that obviousness of the pseudo-real distortion concentrates its demoralizing power, pseudo-reality is only pseudo-real when the distortion is not immediately and wholly transparent and also when it is sufficiently widely socially accepted to become a socially constructed pseudo-truth. Whether or not the distortion is apparent, however, the situation it creates is most demoralizing for those who see through it because making the distortions of a pseudo-reality apparent to those who do not already see them is always exceptionally tedious and will be vigorously resisted not only by adherents but by useful idiots.
Thus, third, by trading off normal people’s assumptions that seemingly serious people care about what is true, they successfully force normal people to verify aspects of the pseudo-reality even in the act of denying it by getting the normal person to meet the ideologue part way. This is the relevance of pseudo-reality being pseudo-real, with greater plausibility strengthening the effect. That is, many normal people will fail to realize the pseudo-reality is false because they cannot see outside of the frame of normality that they charitably extend to all people, whether normal or not.
This dynamic bears a brief elaboration. Normal people do not tend to recognize that a broken logic and twisted morality is being used to prop up an ideological vision—a pseudo-reality—and that the mental states of the people within it (or held hostage by it) are not normal. Some among them, particularly the very but not exceptionally smart, thus skillfully reinterpret the absurd and dangerous claims of the pseudo-realist ideologues into something reasonable and sensible when, in fact, they are not reasonable or sensible. This, in turn, renders the pseudo-reality more palatable than it actually is and further disguises the distortions and underlying will to power presented by the ideological pseudo-realists. All of these features, and others, advantage the ideologue who, like some modern-day Zarathustra, speaks a pseudo-reality into existence, and all of these confer power upon that ideologue while stealing it from every participant in their social fiction, willing or not.
As we are now speaking in terms of ideologues, we need to be clear before continuing that by “ideology” is meant here something closer to “cult ideology” than a more general meaning of the term. It is crucial to distinguish between these so that we do not confuse those sweeping approaches to contextualizing and understanding reality that are generative of comprehension of the real with those that exist in relationship with the pseudo-real.
Liberalism may, for example, be construed as an ideology, but it would not qualify as a cult ideology because, for any shortcomings it may have, it makes itself subordinate to the truth. (Indeed, this together with its incorrect general assumption of the normality of all people is why liberal systems are so susceptible to ideological pseudo-reality and thus so desperately need a vaccine against them.) That liberalism subordinates itself to an external, or objective, truth is obvious from the first principles of liberalism, which arises in the context of favoring rationalism and deferral to the greatest degree of objectivity in any circumstance it seeks to understand or dispute it aims to solve. It also explicitly sides with due processes in service to these objectives and explicitly denies any “ends justify the means” rationales. Accordingly, it exhibits none of the psychopathic tendencies that arise quite regularly in the context of ideologies that depend upon the production and maintenance of some useful but bogus pseudo-reality.
Though we are primarily interested in ideological pseudo-realities, perhaps the most atomic example of a pseudo-reality is not ideological in nature. It is the tragic world of the clinically deluded person, which only he accepts as the “true” state of affairs. “His reality,” “his truth,” is no one else’s because he is not a normal person, and no one is confused by this. The psychopathology involved is readily apparent to all normal people, and, if all goes well, he receives treatment, not enablement. Extending this example up by one rung on the social ladder, we can imagine that our delusional person is sufficiently charismatic and linguistically savvy to establish a cult following of fellow believers in his pseudo-reality. While a cult may not itself be ideological, it requires no effort to climb the ladder from a cult (say of personality, even) all the way up to global pseudo-real sociopolitical movements that endure over decades or even centuries (Hegel, for example, wrote The Phenomenology of Spirit in 1807).
Only two propositions are needed to understand this ladder exists from a single deluded person with a small cult around him to a massive and devastating political movement. The first is simpler: it is that otherwise psychically, emotionally, and intellectually healthy people can be manipulated into pathologies in these domains. That is, such a ladder exists because pseudo-realists are sometimes able to persuade people that the presumptions underlying their pseudo-real construction provide a better read on reality than others, which obviously happens all the time. Cults arise and can grow quite large.
The second is that cults can become ideological, and, more specifically, Utopian. This also happens with some documented frequency, especially in situations where some oversimplification of how to arrange the entire social order in which we all live takes on a glorious vision with a Utopian endpoint—literally, nowhere, in the original Greek (there are no Utopias, only dystopias). A reliable symptom that this is occurring is a vision over a very long time period (often a millennium), after which time all social ills will be cured, that nevertheless requires a revolution in the here and now to begin. These cults of pseudo-reality are very dangerous and threaten us and our civilizations even today.
The Utopian vision hiding at the heart of all (cult) ideologies provides the rationale beneath and means by which an ideological pseudo-reality is created. The pseudo-reality is a construction that misunderstands actual reality as compared against the imagined Utopia that resides at the end of the ideological rainbow. It is constructed to force as many people as possible to live within the Utopian daydream of the people who find reality less tolerable than a fictional alternative that cannot be believed without nearly universal compliance. That is, the pseudo-reality that is constructed in service to an ideology is a fantastic vision of society made perfect for certain intolerant misfits that is then turned backwards upon itself. In other words, as we shall see, Utopian ideologies are psychopathic and arise from an inability to inhabit reality (at least without treatment).
So the construction of an ideological pseudo-reality tends to be done in reverse by starting with an impossibly perfect society (in the view of particular psychopathological people) and then inventing an alternative vision of the world we actually inhabit as a kind of mythology that contains a pseudo-real explanation for why we have not yet arrived at Utopia and how we might get there yet. Details are light—specifically because no plan can replace reality with pseudo-reality—and it will be insinuated by the ideologues that they will be provided as we go. The pseudo-real Utopia will thereby be produced from reality through a process that’s rightly described as alchemical in nature—seeking to make something out of that which cannot produce it—which nearly always involves creating fundamental changes to society and the people who inhabit it. Here it bears mentioning that any injustice in the present and near future can be justified against a vision of perfection for fictitious people a thousand years hence.
As implied by Pieper, as can be seen even in the title of his essay from which we’re taking the term “pseudo-reality” (“Abuse of Language, Abuse of Power”) these constructions tend to arise out of abuses of language that enable abuses of power. These manipulations are therefore attractive to people with strong inclinations to control other people or to take power, particularly when they are of moderately high intelligence, relatively well-off, and linguistically savvy (while, perhaps, lacking in other more concretely valuable skills). That is, pseudo-realities are constructed by linguistically capable manipulators who wish to control other people, and it’s reasonable to assume that a sufficiently convincing (and convicting) pseudo-reality will then draw in more such people who are able to develop the pseudo-world and its fictions and then convince people it maps meaningfully onto reality in a way that it does not. The process by which they do this might most accurately be called discourse engineering, with the exact same connotation that we usually attach to the bigger project it facilitates, social engineering. Some specific types of these language games, to borrow a phrase from Wittgenstein, were mentioned briefly above.
These behaviors, even when done by the sincere person who has confused reality for a pseudo-reality, should all be seen as manipulations and abuses, though it’s always important to recognize that intention of each participating individual matters in the moral ramifications that follow from this fact. Pseudo-real world-builders tend to manipulate people upon their vulnerabilities, which is a well-known fact of cult recruitment. Thus, they are most effective on people who have an underlying baseline of psychological, emotional, or spiritual illness, particularly of the kinds that relate poorly to the real world and the rough-and-tumble social realities within it. As noted, these are also often manufactured to purpose and target the psychologically, emotionally, and spiritually susceptible, along with the naive, the angry, and the aggrieved. It is in such minds where pseudo-realist manipulations are most effective and can generate a sizable sympathizer base among otherwise normal people, some of whom will be induced into the psychopathologies that underlie the whole project. This is the real alchemy of the pseudo-realist ideological project: turning normal, mostly healthy people into psychologically, emotionally, and spiritually broken water-carriers who can no longer cope adequately with the features of reality and thus must prefer the pseudo-reality that was built to receive them—and, more importantly, to make strategic use of them.
Given the fact that they are the tool of manipulative people who exhibit high thirst for power and linguistic savvy, pseudo-realists tend to target the (bourgeois) upper-middle class whose livelihoods depend most upon their credentialing and acceptance by a group of peers, particularly the highly educated, though not most brilliant, among them. An abnormally high proportion of such individuals are employed in education, media, politics, and especially academia. (The most potent and dangerous ideological pseudo-realities are the kinds of absurdities only academics could truly believe.) Among its features, pseudo-reality, being a linguistic and social construction, enables a path to careerism and credentialing in these sorts of professions far more than in most others, which generates an incentive structure that favors the pseudo-realists’ ambitions.
Aside from base careerism among the otherwise underaccomplishing, these people are also particularly susceptible to rhetorical devices that arouse the possibility that they are insufficiently intelligent, sensitive, or spiritually enriched, and the pseudo-reality will then be presented as the proper “interpretive frame” that resolves these defects. Maybe it will be suggested, for example, that the pseudo-realist has a more complete or sophisticated understanding of reality that the intended target doesn’t or can’t understand (often by appealing to the infinitely complicated “systemic nature” of problems that are otherwise quite straightforward). Maybe a moral or spiritual attack will be made that renders them feeling unlikable by others or self (often through accusations of moral complicity and crimethink). The fact that the pseudo-reality does not conform correctly to actual reality will generate cognitive dissonance that, in the circumstances, will be usefully generative of more indoctrination into the basic premises of the pseudo-reality. This is, of course, a specific manifestation of the process of cult indoctrination and reprogramming.
This feature of pseudo-realist cultism strengthens as the mark accepts more of the premises of the pseudo-reality and thus divorces himself further and further from reality and normal people who live within it. This slowly traps adherents, who have almost no escape mechanism, even when ideological off-ramps are made plainly available. Without even mentioning that they know how their daily bread is buttered—and by, and in relation to, whom—because those who accepted pseudo-reality have distorted their understanding of the world (their epistemology) to the internal (bogus) “logic” of the pseudo-reality and have subverted their ethics (their morality) to the (evil) “moral” system employed by it, they are well and truly trapped by the ideology the pseudo-reality serves. With a distorted logic that can no longer perceive reality except as a counterfeit, they lack the necessary epistemic resources to challenge the ideology, even within themselves. With a subverted morality that perceives evil as good and good as evil in accordance with the slave morality of the pseudo-reality, their entire social environment is conditioned to keep them in a Hell whose gates are locked from the inside. Thus, to understand ideological pseudo-realities and to try to discover something we can do about them, it is necessary to examine their internal logic and moral systems in more detail.
Because the pseudo-reality is not real and does not correspond in any faithful way to objective reality, it cannot be described in terms that are logical. In the realm of how it thinks about the world, a pseudo-reality will employ an alternative logic—a paralogic, an illogical fake logic that operates beside logic—that has internally comprehensible rules and structure but that does not produce logical results. Indeed, it necessarily must correspond not to reality but to pseudo-reality, and it must also therefore violate the law of non-contradiction. That is, a pseudo-real paralogic will always be internally (and often unrepentantly) inconsistent and self-contradictory. This can be taken as a symptom that a paralogic is being presented in support of a pseudo-reality, as can be any sustained attack on principles of objectivity and reason.
In successful ideological pseudo-realities, the paralogic in play necessarily manipulates normal people outside of its purview into trusting their own (incorrect) assumption that the paralogic must somehow be logical (why wouldn’t it be?). Thus, normal people will (wrongly) assume that the given descriptions of the pseudo-reality must have some reasonable (real) interpretation that is intelligible by applying real logic (incorrectly) to the claims of the pseudo-realist. (Very) smart people will look for this “logical” reinpretpretation of nonsense by reflex and will thus render themselves (very smart) useful idiots.
The role paralogic plays in being parallel to logic but for a false reality is crucial to understand. It reliably leads (very) smart, thoughtful people who utterly reject the pseudo-reality—and yet who remain mostly ignorant of its paralogical structure—to carry water for the ideologues inhabiting it by normalizing it while portraying accurate critics as kooks and bad actors. In fact, these (very smart) people are generating the smokescreen to the broader normal public that makes the pseudo-reality look far more reasonable and tethered to reality than it actually is. This intellectual manipulation of (very smart) people is a crucial factor in the establishment of any successful large-scale pseudo-reality, which will only be able to maintain a relatively small proportion of true believers. Of note, nobody is better at this than an educated or credentialed liberal who stands to lose a lot by being branded a kook or bad actor by other useful idiots.
It must be recognized that the paralogical structure that serves the ideological pseudo-reality is ultimately alchemical—not chemical, not scientific, i.e., not logical—in nature. That is, it wants to make something out of nothing (and thus makes nothing out of something). More specifically, it seeks to change the substance of one “reality” into another effectively by means of a magic that does not exist. Indeed, its objective is to transmute the substance of reality as it is into what is envisioned in the pseudo-reality and the Utopia it is ultimately based upon. This means that there can be no legitimate form of disagreement with a pseudo-real paralogic, and there can be no disproof of the pseudo-reality it claims to make sense of. The paralogic, falsely appearing logical, dismisses all such contradictions. Real communism, as we have heard, for example, has apparently never been tried, and the problem was that the people who implemented it, say through the Leninist Soviet model in one design or another, didn’t properly understand it or its crucial elements. Thus, the paralogic of the ideology cannot produce philosophy but only sophistry. It cannot produce gold from lead, but it can get its sorcerers to drink mercury and drive themselves mad.
Alongside the paralogical structure used to trick useful idiots into defending the ideological pseudo-reality project is a powerful tool of social enforcement using an ostensibly moral dimension. A relativist might refer to this as a “moral framework” that is ethical “within the ideology,” but as it is a morality contingent not upon the facts of human existence as those exist in reality but instead as they are distorted in the constructed pseudo-reality, it would be more appropriate to refer to it as a paramorality, an immoral false morality which lies beside (and apart from) anything that deserves to be called “moral.” The goal of the paramorality is to socially enforce the belief that good people accept the paramorality and attendant pseudo-reality while everyone else is morally deficient and evil. That is, it is an inversion of morality, the slave morality as described by Nietzsche in his Genealogy of Morals.
Because the paramorality is, in fact, immoral, participants in the pseudo-reality will experience vigorous, usually totalitarian, enforcement of the ideological paramorality. It is in this way that the requisite social pressure is created to maintain the lie and its immoral system. In turn, following the cycle of abuse, they will then use the same tenets and tactics to (para)-moralize normal people outside of it, eventually far more vigorously. The trend toward puritan-style pietism, authoritarianism, and eventually totalitarianism in application of this paramorality is a virtual certainty of acceptance of an ideological pseudo-reality, and these abuses will be visited not only on every participant in the constructed fictional reality but also to everyone who can be found or placed within its shadow (which can come to include entire nations or peoples or, in fact, everyone, even those who reject it). Again, this is the true alchemy of the pseudo-realist program; it transforms normal, moral people into immoral agents who must perpetrate evil to feel good and perceive as evil those who do good.
An ideological paramorality is even less accessible to disagreement than the paralogic of an ideological pseudo-reality because it bets everything—including reality itself and the well-being of every individual who inhabits it—against Utopia, a daydream of absolute perfection. Thus, the paramorality sees only two types of people: those who accept the pseudo-reality and replace actual morality with its paramorality positioned as champions against those who must not want Utopia (and who therefore must want a world of suffering of the kind its architects are least capable of bearing). In this regard, there is no neutrality in a paramoral system, and all shades of gray are alchemically transformed into real black and pseudo-real white. Thus, in a pseudo-realist’s paramorality, there is either fully convicted support or incomprehensible (in the paralogical system) and depraved (in the paramorality) desire to see the indefinite continuation of the evils that will no longer exist when the Utopia is (technically never) realized. Vicious moralizing that will eventually justify violence, including on wide scales, is an eventual guarantee of such demands, if they are enabled sufficiently to shift that power to the ideologues.
This guarantees the paramorality of an ideological pseudo-reality will always be repressive and totalitarian. Dissent and doubt cannot be tolerated, and disagreement must be cordoned off into a moral pit that adherents dare not approach. Further, the paramorality will mandate deceptively bifurcated concepts of concepts like tolerance (which must be repressive), acceptance, compassion, empathy, fairness (all of which must be conditional and selective), merit (in regurgitating the doctrines of the pseudo-reality), and compromise (to always favor pseudo-real claims) that preposterously support the pseudo-reality, all propped up by the linguistic games at the heart of the pseudo-real ideological project. That is, specifically, the bifurcation makes these concepts completely relevant in ways that bias for its ideas, but strictly prohibited for any others. These bogus constructions are meant to unilaterally shift power to the ideologues so that their pseudo-reality can remain propped up.
It must be stressed that the paramorality in play is always an inversion of the prevailing morality that is also parasitic upon it—namely, Nietzsche’s slave morality. In other words, it is a particular type of perversion of morality that can feel more moral than moral but is, in fact, evil. This is because the paramorality acts in service to a pseudo-reality, not reality, and is thus the domain of psychopathy, which, when inflicted on the normal masses, is evil. The goal of the paramorality will always arise from and exist to favor people with particular psychopathologies who cannot otherwise cope with the discomforts of reality. This implies that an ideological pseudo-reality’s most successful means of gaining strength is through appealing to the perceived victimhood of those people and whipping up the grievances of those who have suffered similar injustices with more dignity. When widely empowered, this should be treated as another symptom of impending civilizational calamity and a need to identify and reject the pseudo-reality manipulating these feelings.
It cannot be overstated that the pseudo-reality cannot be maintained without strenuous application and enforcement of the relevant paralogic and paramorality that have just been described. Put classically, paralogic is pathos subverting logos, and paramorality is pathos dominating ethos. No society can be healthy—or long survive—in such a state. The threads of paralogic and paramorality have to be identified and severed if we are to escape the calamities of ideological pseudo-realities. Non-contradiction and genuine moral authority are therefore fatal to ideological pseudo-realities.
These two elements—a false paralogic and an evil paramorality—are crucial to the creation, maintenance, and spread of all pseudo-realities that go beyond an unfortunate delusional individual. They are the threads holding up the entire distortion and its increasingly criminal enterprise. If these are cut in any meaningful way, so falls the entire pseudo-reality, which cannot support itself (being unreal) and will necessarily collapse under its own weight. This maneuver will have consequences, of course. It will take with it much of the society it has infected, but it will also liberate those people it has ensnared or holds hostage, both paralogically and paramorally. Learning and teaching others to identify these two threads, the paralogic and paramorality that uphold the pseudo-reality—and thus to see them as fundamentally illogical and immoral—is the key and only possible way to resist and eventually destroy a movement predicated on the social construction and enforcement of an ideological pseudo-reality.
Because pseudo-reality is not real, it is not possible for people it has ensnared to check any claim within it for themselves, even if they have the courage to feel inclined to do so (as it will induce a paramoralizing beating commensurate with the quantity of power that the pseudo-realists have managed to obtain). This necessitates the elevation and appointment of specialists in one or both of the paralogic and paramorality of the ideological pseudo-reality to make these determinations for everybody (in the aforementioned bifurcated way). The traditional modern name given to this cabal of corrupt “experts” is “the Party” (“Pharisees” is, probably, one more historical name). These are the people who the pseudo-reality is designed to benefit through grift and extortion, and so the paralogic twists to support their views, even when these change, and the paramorality bends to ensure they are always righteous. Professed acceptance of the pseudo-reality, skill in its paralogic, and application of its paramorality to self and others become the political test of Party commitment and access to Party spoils, and in all but the highest echelons of Party activity, these will all be routinely and viciously tested.
Again, it cannot be lost in this analysis just how crucial is the basic fact that pseudo-realities do not describe reality. This carries a number of consequences. For one thing, it commits the Party to being illogical and immoral, as it commits itself to relying upon paralogic and paramorality in place of logic and morality. As should be clear, it is to the greatest advantage of the pseudo-realists (the Party) for their paralogic to be the most illogical that it can while still passing a generic sympathizer’s sniff-test as “logical,” and it is likewise most advantageous for their paramorality to be maximally immoral in the same way.
This state of affairs is a potent weapon of demoralization in and of itself, and it lends itself to a particular caprice quite naturally—even necessarily. The Utopia will not realize (this being another thing), being that it is an object of pseudo-reality and thus not real, and in its place, there will be only the Party’s iron grip on power, maintained at any cost and by any means (and the more desperately and brutally in failure). Lacking an objective standard of reference and being without a universally accessible (in principle) appeal to reason, the discourse of the powerful (and of power itself) becomes ever more determinative. A capricious paralogic that defines as correct today but not necessarily tomorrow that which the Party says is right today but not necessarily tomorrow and a parallel paramorality that does the same trick upon what is right are superior as paralogic and paramorality, and thus they will be favored by the Party. The unfailing result is caprice from the Party, ever the favored tool of dominance and totalitarianism.
Of note, while the Party will always identify and punish scapegoats to enable its abuses and cover up its mounting failures—which are assured due to the break from reality at the heart of its project—the Party itself is the ultimate scapegoat of the pseudo-realist project. This seemingly unlikely fact is comprehensible in the paralogic (notice how it seems illogical) and demanded by the alchemical heart of the paramorality it employs. In the end, and the end will always arrive for every specific pseudo-real project, the pseudo-reality will collapse and the Party will be blamed. Just as when alchemical experiments failed, the alchemist’s spiritual purity is always called (unfalsifiably) into question, so too will the corruption of the Party by paramoral “evils” be blamed (like, having a bourgeois mentality). The “real” pseudo-real ideology will remain “unattempted” (in a sufficiently uncorrupted form), and more importantly, the general thrust of the paralogic and paramorality will therefore survive their own death (again, it can’t be logical). Christian readers will immediately recognize this as an inversion of Christianity (the inverted Cross), for God puts no one but Himself on the Cross and willingly bears in innocence the responsibility of sin for all others, thus to enable Grace, whereas this approach eschews in guilt all responsibility entirely so as to continue in the world unhindered by its own deviance.
Later, upon finding the right societal alchemical ingredients for the time, the surviving paralogical and paramoral modes will generate a new, generally identical pseudo-reality that threatens (liberal) civilization yet again. This is why it is the twin threads of the paralogic and the paramorality have to be severed to defeat pseudo-realist ideologies and vaccinate otherwise healthy societies (especially liberal ones) from their abuses. If this is done in specific to a particular pseudo-reality, then that manifestation will collapse, hopefully before it can do much damage. If this can be done in general by learning to identify and reject ideological paralogics and paramoralities as a genus of bogus intellectual and ethical activity, that is much better. This happens more or less solely through recognition: learning to spot pseudo-realities, paralogic, and paramorality, and subsequently recognizing that they are the province of psychopathies that should never be given unchecked power over normal people.
Now that we have established that an ideological pseudo-reality is all but destined, once it starts gaining sway and power, to head toward caprice, abuse, and totalitarianism of the most pernicious, dangerous, and evil forms—and to the death of civilizations and massive numbers of their inhabitants if unchecked early enough in their progression—we need to pause to understand another fine point that bears on the entire analysis. If we take a step back to consider our delusional cultist upon which the entire analysis began, we can glean another important point about the nature of ideological pseudo-realities that has been repeatedly intimated so far. That is this: it is easy to perceive that this hypothetical person not only might be but probably is psychopathic to a certain degree if he is creating a cult ideology and attendant pseudo-reality. Pseudo-reality is not the domain of the sane, by definition, and wishing to enforce one’s pathologies upon others for one’s own benefit, especially through manipulation of their vulnerabilities, is as near to a simple, general definition of psychopathy as one could hope to read.
Psychopathic ideologies will engender a number of predictable self-concentrating consequences. For one thing, they will by their nature attract and channel the vision of like-minded psychopathic opportunists (“grifters”), who will form the core of the developing Party. They will also degrade the psychological capacity of anyone who comes in contact with the ideology—for or against it. This is done through demoralization of a variety of forms, including (para)-moralizing, ostracization, dialectical trapping, and the highly useful tactic of employing “reversive blockades,” which obliterate anyone’s ability to know the truth about reality by forcing distortions from pseudo-reality upon them (which prevents their reversion toward sanity and out of the clutches of the pseudo-reality and its paralogic and paramorality). These tend to result in people not being able to discern what is true any longer and to assume the truth—whether material or moral—must be somewhere in between where they were before and the pseudo-real assertion being forced upon them. One will immediately notice that this necessarily moves the target further away from reality, as the new position will be some blend of the person’s former belief and an assertion out of pseudo-reality. One will also notice that it is a manipulation, and when paramoralizing is involved, a coercive one (to the benefit of the psychopathic ideology).
Most concerningly, psychopathic ideologies reliably generate (temporary but) functional psychopathy in otherwise normal people who, by means of these manipulations, become sufficiently convicted fellow travelers with and sympathizers to the ideology. Quite literally, aside from the direct effects of demoralization and the destabilization caused by the growing drift of their beliefs away from reality and toward unreality (pseudo-reality), a psychopathic ideology makes its sympathizers believe and act in psychopathic ways themselves, at least in a functional sense. These are the demands and costs of upholding the paralogic (so as not to be a “fool” in pseudo-reality) and paramorality (so as not to be the wrong kind of person in pseudo-reality), and slowly these victims of the ideology become the monsters they were too weak to fight. As noted previously, virtues like tolerance and empathy are intentionally perverted until they begin to bifurcate so that they carry a political valence (paramorality good, morality bad) that increasingly favors the pseudo-real ideology and becomes legitimately psychopathic as the effect strengthens.
Eventually, a normal person subjected to these circumstances ceases to be normal. This occurs when they “awaken” to a “full consciousness” in the pseudo-reality. At that point, they will have reached a place where, from their perspective, pseudo-reality is reality and reality is the pseudo-reality. That is, they will be psychopathic themselves, in thrall to the paralogic of the pseudo-real delusion and with bifurcated and narrowed ethics and moral virtues under its paramoral system. Presumably, in the majority of such previously normal people, this effect is temporary and contingent upon participation in the cult, though it is likely that some of the relevant psychological damage will be long-lasting, if not permanent. Nevertheless, in the short term, the result of this dynamic is a growing body of functionally and legitimately psychopathic people accruing more and more power for themselves, which they use (in psychopathic ways) to enforce their ideological pseudo-reality on everyone, most notably everyone else.
This process is quite exquisite. The deficiencies of the paralogic, caprice of the paramorality, and dissonance around the pseudo-reality itself will all tend to engender in the susceptible normal person a similar sense of distress about inhabiting reality as the pseudo-reality exists to enable. Obviously, this is convenient for recruitment, indoctrination, and eventual (psychopathic) reprogramming because the pseudo-reality is constructed in such a way as to enable those specific psychopathologies to flourish and avoid detection and treatment. In this regard, one might refer to the spread of a psychopathic ideology and its pseudo-reality by now-familiar phrases like “the madness of crowds,” which is more apt than one might realize at first blush, and even sociopolitical “zombification.”
Importantly, this circumstance implies that the average “fellow traveler” in a cult ideology not only does not realize they’re a cultist who is using tools and tactics of manipulation (paralogic and paramorality) on people in their lives, both normal and ideologically “awakened” fellow cultists; they cannot realize this without first abandoning the paralogic and paramorality that has captured them and rejecting the ideological pseudo-reality in a fundamental way. They find themselves in the broken position not only of being functionally psychopathic but also of being reality-inverted such that they believe all normal people who are not (yet) cultists are the cultists while they, themselves, are not. This represents a complete reversal of sanity, and the conversion of normal to ideologically psychopathic is, by that point, complete. These people, as many have learned the hard way throughout history, are the otherwise good people who are capable of perpetrating genocides.
What, then, could possibly be the answer to this perilous and perennial tangle? Fortunately, the first step, at the least, is very simple. It’s mere awareness. It is learning to recognize the constructed pseudo-reality for what it is—a fabricated simulation of reality that is unfit for human societies—and beginning to reject unapologetically any demand to participate in it. This means refusing the analysis of the paralogic (by seeing its contradictions) and being held to account by the paramorality (by recognizing its caprice, malice, and evil) that sustain the lie. (An old word for this is “secularism,” in the non-specific sense.) In the exact instant one becomes competent at spotting the lie—or, the network of lies—held in service of a constructed pseudo-reality and its social enforcement, one already possesses the necessary perspective to break the spell of the pseudo-reality in its entirety. This, knowing the cheat for what it is, more than any other thing, is how the strings of paralogic and paramorality are cut, and with them cut pseudo-reality will come crashing down.
This can only be done by learning enough to see the games, telling the truth, and refusing to be coerced or forced to participate in the increasingly hegemonic pseudo-reality before it claims totalitarian power. Speaking practically, there are two straightforward ways this can be done. One is to refute the pseudo-reality, and the other is to reject it.
For most people, the latter of these is easier than the former, and it requires less of someone. Strength of will and character will suffice. Simply refusing to participate in the pseudo-reality, utilize its paralogic, or bow to its paramorality—and to live one’s life as though it is utterly irrelevant to yours—is a powerful act of defiance against an ideological pseudo-reality. It requires nothing more of a person than a convicted statement that says, “This does not apply to me because it is not me” (or, “not even real”), a refusal to make decisions based in socially constructed fear and intimidation, and a willingness to live one’s life on the most normal terms possible. This is a powerful and peaceful act of defiance that many other normal people (those outside the pseudo-reality) will recognize for strength, and while it may cost you in the short term and in some ways, it will reap rewards in the long term and in others, at least up until the point that the paramoral totalitarian trap is fully sprung on a sufficiently broken and demoralized society. Just keep your head up and refuse to live your life on someone else’s (psychopathic) terms, and you will do much against such budding regimes.
Refuting pseudo-reality is harder, as it requires much more specific knowledge along with skill, strength of character, and courage. It also must be done, at least by someone, if an ideological pseudo-reality has already taken root. Such a pseudo-reality has to be shown to be a false reality, which is to say a pernicious fiction, to as many people as possible. To do it, its distortions of reality, the contradictions of its paralogic, and the evils and harms of its paramorality must all be exposed and explained as a first step. These objectives require devoting, which is in some sense wasting, a great deal of time and expending a great deal of effort intentionally learning something one knows is false and therefore (if one is successful) useless. It is also demoralizing to learn, given the psychopathic nature of the material. It’s not for the faint of heart, even if all goes well.
Commonly, also, this process will not be comfortable and requires tremendous courage of precisely the kind that ideological demoralization is very effective at eroding and containing. The paralogic will interpret direct dissent as stupid or crazy, and the paramorality will characterize it as evil (or motivated by evil intentions, even if unconscious ones outside of the dissenter’s awareness). The courage to bear these outrageous insults and slander, and to bear its unjust social consequences, is therefore a necessary precondition to putting a halt to totalitarianism. It is understandable why most will not choose this path, but be warned: the longer one waits, the worse this gets.
For those who will take up the task, the approach is a combination of being informed, being courageous, being forthright, and being subversively funny. Being informed is necessary to identify, expose, and explain the distortions of the pseudo-reality and juxtapose them with reality. It is also necessary to make use of the most decisive tool that exists against ideological pseudo-realities, which is the law of non-contradiction. Pseudo-realities and their paralogical structures always contradict reality and themselves, and exposing these contradictions exposes their lies. Being courageous and forthright is necessary to believe in oneself and one’s (real) values and thus to withstand the paramoralizing attacks and social pressure they will generate, but they inspire more of the same and restore moral authority to those who are drained of it by these distortions. Being subversive and funny undermines the psychopathy and will to power that characterize the entire ideological pseudo-realist enterprise.
Resisting effectively and with sufficient knowledge (refuting) is, of course, best, but resisting at all, even by mere refusal to participate in any obvious lie (rejecting), is also effective. This is because revealing the ideological pseudo-reality for what it is—false and irrelevant to actual reality—undermines the pseudo-reality and encourages more people to refute and reject it. Even more powerful, however, is that revealing the underlying nature of the ideological pseudo-reality—that it is psychopathic—to normal people (including those partially ensnared) ranks highly among the ways the paralogical and paramoral threads can be severed. And, a psychopathic reaction is precisely what will result from effectively resisting a psychopathic ideology. The challenging part is that you, who dares resist their games and who eludes their trap, becomes the target of their psychopathic ire, and many sympathizers who you would usually count as friends will take sides against you (there is no neutral in the paramorality). The earlier one enters this fight, the more courage it takes and yet the more valuable it is.
Some of the requisite courage to resist can be found by remembering that the pseudo-reality is not real, its paralogic is not logical, and its paramorality is not moral. That is, it’s not you; it’s them. Some more backbone can be dredged up by realizing that once the pseudo-real begins displacing the real for even a few percent of the population, the question is no longer whether things will go bad but how bad they will go before the bubble bursts. Reality will always win, and calamity comes in proportion to the size of the lie between us and it, so it is better to act sooner than later. Still more heart resides in grasping that it gets worse right up until a real resistance mounts, and then, after a rocky transition, it starts getting better. The time to act is therefore now.
The way resistance—just plain resistance—works is by restoring to the normal person the epistemic and moral authority necessary to resist the ideologue’s illegitimate demands to participate in a pseudo-real fraud. That is, it restores confidence in normality to the normal. No one feels ashamed of resisting a con, whatever form it takes, and this is the real phenomenon we face with any growing ideological pseudo-reality. Its paralogic and paramorality work to drain us of our sense of authority to know what is and is not true and what is and is not right. One’s authority only lacks under the assumptions of the paralogical and paramoral systems, however—that is, inside pseudo-reality—and it can be reclaimed by anyone who simply refuses to participate in the lie. Step outside of the pseudo-reality (take the “red pill,” as depicted in The Matrix), and you’ll see.
Brig, Soren and Reidar- Remember when we discussed Jordan Peterson’s defiance of bill C-16 in Canada- a threshold for coerced speech? Forcing you to say a particular word…
Well- that did not take long for the insanity to take hold. This father, Robert Hoogland was jailed for to calling HIS FEMALE DAUGHTER a “she” . That is crime worthy of jail for the Canadians.
The warrant was issued by a judge for the arrest of a father for calling his biological female child his “daughter,” and referring to her with the pronouns “she” and “her.”
There is a man in Canada who can only be alluded to as He Who Shall Not Be Named: Robert Hoogland. For the sake of natural justice, it is important to speak this man’s name. He is now the Canadian state’s prison of conscience.
The warrant was issued by a judge for the arrest of a father for calling his biological female child his “daughter,” and referring to her with the pronouns “she” and “her.”
Hoogland is a father to a gender non-conforming biological female 14-year-old who identifies as transgender and prefers the use of male pronouns. Hoogland has repeatedly called this person his daughter, though the court has forbade it.
On Tuesday at 10 am Vancouver time, Hoogland surrendered himself to the court in response to the Attorney General of British Columbia’s warrant his arrest for contempt. He was the arrested and jailed. The warrant was issued by Judge Tammen on March 4, 2021.ADVERTISEMENT
Hoogland opposes his child’s undergoing “gender affirmative” medical procedures, and has stated this opposition again and again, in the hope of saving his child from irreversible harm. The Canadian medical system, the legal system, and the child’s mother press ahead with social and medical transition of the child.
On December 14, 2020, Hoogland was compelled by Justice Mazari’s court to collude in the gender “transitioning” of his fourteen year old daughter and told not to call his biological female child his daughter. In response, Hoogland made a Charter challenge engaging his right to freedom of speech.
When he appeared in family court, the judge forced him to sit in the prisoners’ dock, said Hoogland’s lawyer Carey Lind said, even though he was guilty of no crime. The judge referred to him as “the accused.” Lind made an application for the judge to recuse himself on the basis that all of this was prejudicial.
Hoogland told his story. The child had complex problems, but the court blamed them all on gender dysphoria. His marriage to the child’s mother had broken up. He said that, in grades 5 and 6, his daughter was “getting into trouble and hanging out with boys,” so they arranged for her to see the school counsellor. In grade 7, he noticed she cut off her long hair and started wearing a toupé. He said that she developed intense crushes on two male teachers, and made a suicide attempt.
Hoogland discovered that the school had been showing his daughter SOGI 123, the going sexual and gender identity education materials in British Columbia which amounts to transgender ideology “propaganda videos.” In the grade 7 yearbook, the child was referred to by a different name. The school counsellor changed the child’s name without telling her parents. The school “socially transitioned” the biologically female child on its own initiative, with the input of a gender ideologue psychologist, Dr. Wallace Wong.
When Hoogland accompanied his child to a consultation with Wong, the psychologist advised the pubescent child to take testosterone. Wong referred the child to the endocrinology unit at the local hospital. Meanwhile, Hoogland was looking for mental health solutions to help the child without drugs.
On the child’s first visits to the hospital, a treatment plan was put into action. Both the child, and her mother—Hoogland’s ex-wife—signed a consent form which explicitly stated that the “treatment” was experimental, meaning that the endocrinologists recommending the treatment didn’t know the long-term health impact.
A gender identity activist lawyer, Barbara Findley, represented the child in court. Justice Boden decided that the child’s best interests lay in destroying her long-term health to make her body appear more like that of a male.
Hoogland, in contrast, thinks his daughter’s best interests lie in preserving his child’s health, in case his child ends up among the estimated 85 percent of children who desist in their belief that they are the opposite sex once puberty ends.ADVERTISEMENT
He said, “Here I am, sitting there as a parent, watching a perfectly healthy child be destroyed, and there’s nothing I can do but sit on the sideline according to Justice Boden at the time. I can only affirm, or get thrown in jail.”
Boden’s court held that the father’s consent was irrelevant. The judge went a step further, declaring that the girl’s parents must affirm their child’s “gender identity,” and refer to the child as though the fact of her being a gender non-conforming biological female who identifies as transgender means that the child is a boy. If he did not, the parents would be implicated of the criminal offense of family violence.
After the hearing, Hoogland gave an interview to The Federalist saying that people cannot change sex, and that mega-doses of exogenous testosterone would damage his vulnerable, biological female child’s health.ADVERTISEMENT
Justice Mazari then summarily convicted Hoogland of family violence on the basis that he had declined to use his child’s preferred masculine pronouns. Mazari authorized a warrant for Hoogland’s arrest in the event that he ever used the correct sex pronouns to refer to his daughter again.
“In the Mazari ruling, it said that I can only think thoughts which are contrary to the Boden ruling. The court was gracious enough that they did not police my thoughts, but everything else they could,” he said.
In 2019, Hoogland abided by the court order, hoping to get his daughter off testosterone. However, in January 2020, the highest court in British Columbia declared that the child should continue to take testosterone. It also imposed a conduct order on Hoogland that he must continue to refer to his biological female child by male pronouns.ADVERTISEMENT
Hoogland said that “They’ve created a delusion, and they’re forcing parents to live in this delusion.”
“What happens when the bubble explodes and the delusion ends… She can never go back to being a girl in the healthy body she should have had… These kids don’t understand. What kind of 13 year old is thinking about having a family and kids?” He said, lamenting his child’s stolen future.
Hoogland gave interviews to several Canadian commentators. The broadcasts were suppressed by digital platforms, and he was threatened with contempt of court proceedings.ADVERTISEMENT
“What kind of father would I be if, in ten years time she’s detransitioning, and she asks me ‘why didn’t you do anything to stop this? None of your stuck your neck out for me back then.'” He said.
The case continues, as does his child’s medical “transition.”
Before surrendering to the court, Hoogland felt compelled to visit his childhood homes, and shared some of his thoughts with this writer.
“Perhaps saving children is a dream . . . but I don’t think so! As I was driving I saw children walking their dogs, I saw children playing together, and I saw a generation that needs their parents more than ever! I visited all my family homes… places where I grew up as a child. I remembered how much I loved my own parents and how much I needed their protection.”
I find it moving that he is willing to go to such lengths to protest what is being inflicted on his daughter in the name of gender identity ideology. His self-sacrifice will hopefully help many other children from being drawn into this terrible industry.
The Canadian state has taken a drastically wrong turning by institutionalizing transsexual medical procedures for children, then imposing draconian constraints on free expression to conceal the full horror of what it is doing to a generation of children. It seems unwilling to consider the implications of the decision in Keira Bell v Tavistock in the UK.ADVERTISEMENT
In December, the high court handed down the decision in Keira Bell‘s judicial review of the state’s gender identity clinic, the Tavistock. It held that children of 16 and under were incapable of giving informed consent to puberty blockers.
In the judicial review hearing, the court asked the Tavistock why it had no long-term data on the outcomes for the children to whom they gave puberty blockers. It responded that that it had a 2011 study, but it was unpublished pending peer review.
The Tavistock then published the data the day after the High Court handed down its judgement, and not in a peer-reviewed journal.
The data confirmed that, between 2011-2020, a rapidly increasing and disproportionate number of girls were referred to the gender clinic with a diagnosis of “gender dysphoria.
The clinic had known for nine years that puberty blockers were both ineffective for psychological distress, and harmful to physical health. It chose to keep that information from patients, public, and apparently from the court itself.
The court heard evidence that the Tavistock clinic gave children materials which said “as far as we are aware the blockers will not harm your physical or mental development.”
The Tavistock’s study into puberty blockers confirmed that the allegations of Keira Bell and Mrs. A were well-founded.ADVERTISEMENThttps://platform.twitter.com/embed/Tweet.html?creatorScreenName=tpostmillennial&dnt=false&embedId=twitter-widget-6&frame=false&hideCard=false&hideThread=false&id=1337643182209822721&lang=en&origin=https%3A%2F%2Fthepostmillennial.com%2Frob-hoogland-canada-prisoner-of-conscience&siteScreenName=TPostMillennial&theme=light&widgetsVersion=e1ffbdb%3A1614796141937&width=550px
The study showed that of the 44 children given puberty blockers, only one did not progress to wrong-sex hormones. The Tavistock has claimed that the two “treatments” are not linked, and that taking blockers does not inevitably place children on the medical pathway to wrong-sex hormones and surgery. That claim has been disproven. Blockers are primers for surgery, with lifelong health impacts, not simply a benign “pause button.” They cause long-term damage.
The study also found that medical experiments with puberty blockers did not improve the children’s mental health. In fact, the children on puberty blockers felt worse on taking them.
Preliminary findings which showed that after a year on blockers, there was a significant increase in those answering the statement: “I deliberately try to hurt or kill myself,” were not replicated across the duration of the study.
The children given blockers also lost critical bone density and height which they can never recover, leaving them vulnerable to osteoporosis and broken bones.ADVERTISEMENT
The study was nine years late, in which time thousands of children were primed for “gender affirmation” surgeries, and lumbered with iatrogenic osteoporosis and stunted growth.
It remains to be seen whether the court pursues the matter of the Tavistock’s suppression of vital data which could have spared all of those vulnerable children the lifelong effects of puberty blockers.
All of this begs the question of why Justin Trudeau and Minster David Lametti continue to push Bill C16, knowing full well where it leads: destroying the health of vulnerable children for the sake of a delusion.ADVERTISEMENT
Keira Bell’s case is international news, and shows anyone who cares to listen what awaits the victims of the trans “healthcare” industry. Bell described the Tavistock as having “a complacent and dangerous culture” which caused her irreversible harm. Its activities have effectively been shut down by the court ruling.
Rob Hoogland’s child may not have the same experience as Keira Bell, who, now in her early twenties, regrets that she may be unable to become a mother. She hopes that it will no longer be standard practice for gender clinics to withhold from girls that “treatment” means they may never be mothers.
However, with a four-in-five chance of desisting, and incontrovertible evidence that “gender-affirming” medical experiments harm the body and fail to help mental wellbeing, what reasonable adult could now argue that she should stay on that path?
We watch the Hoogland case develop with interest, and hope that his arrest and imprisonment may precipitate a watershed moment in drawing national attention to the atrocity of pediatric transitioning.
The way Hoogland’s child is described herein is intended to conform with Canadian laws against hate speech.
Brian is trying to help you too, I love you papa.
The report discussed in this video can be found here https://drive.google.com/file/d/1ICpX… The accompanying infographic slides can be found here https://drive.google.com/file/d/1XIrjVGjynl0yU6_h2u24MTGM8PHRuSw/view?usp=sharing
Brig, Soren and Reidar-
Please detect the nonsense around you. It is insane that math would be racist, but that is exactly what Ecolint and La Cote schools are doing
Beware- they are poisoning your mind. When we lose math, we lose everything useful.
I am not at all qualified to introduce today’s guest writer, Sergiu Klainerman.
I barely eked out a C+ in high school calculus, while Sergiu is a professor of mathematics at Princeton who specializes in the mathematical theory of black holes. He’s been a MacArthur fellow, a Guggenheim fellow and is a member of the National Academy of Sciences
Mathematics allowed a young Sergiu, who came of age in Ceausescu’s Romania, to escape to a world where right and wrong couldn’t be fudged, and, ultimately, to a life of freedom in the United States. Without math, his life quite literally would not have been possible.
In the piece below he explains how activists are destroying his discipline in the name of progress. Worse, they are robbing poor children of the opportunity to raise themselves up by mastering it — with untold effects on all of us.
Math, with its seemingly unbiased tools — 2 + 2 always equals 4 — has presented a problem for an ideological movement that sees any inequality of outcome as evidence of systemic bias. The problem cannot be that some kids are better at math, or that some teachers are better at teaching it. Like so much else, the basic woke argument against math is that it is inherently racist and needs to be made antiracist. That is accomplished by undermining the notion of right and wrong answers, by getting rid of the expectation that students show their work, by referring to mathematical testing tools as racist, and by doing away with accelerated math classes.
If that sounds like a caricature, I urge you to read this whole document, funded by the Bill and Melinda Gates Foundation, which Sergiu writes about below. As the linguist John McWhorter put it in a powerful piece published yesterday: “to distrust this document is not to be against social justice, but against racism.”
Sergiu wrote me in an email that the situation in his field reminds him of this line from Thomas Sowell: “Ours may become the first civilization destroyed, not by the power of enemies, but by the ignorance of our teachers and the dangerous nonsense they are teaching our children. In an age of artificial intelligence, they are creating artificial stupidity.”Subscribe
This week, as promised, is education week. Like Shark Week! But dorkier. And, I hope, far more important. This is our first installment.
I’m pleased to publish Sergiu Klainerman:
In my position as a professor of mathematics at Princeton, I have witnessed the decline of universities and cultural institutions as they have embraced political ideology at the expense of rigorous scholarship. Until recently — this past summer, really — I had naively thought that the STEM disciplines would be spared from this ideological takeover.
I was wrong. Attempts to “deconstruct” mathematics, deny its objectivity, accuse it of racial bias, and infuse it with political ideology have become more and more common — perhaps, even, at your child’s elementary school.
This phenomenon is part of what has been dubbed “The Great Awokening.” As others have explained powerfully, the ideology incubated in academia, where it indoctrinated plenty of bright minds. It then migrated, through those true believers, into our important cultural, religious and political institutions. Now it is affecting some of the country’s most prominent businesses.
Unlike the traditional totalitarianism practiced by former communist countries, like the Romania I grew up in, this version is soft. It enforces its ideology not by jailing dissenters or physically eliminating them, but by social shaming, mob punishment, guilt by association, and coerced speech.
When it comes to education, I believe the woke ideology is even more harmful than old-fashioned communism.
Communism had a strong sense of objective reality anchored in the belief that humans are capable of discovering universal truths. It forcefully asserted, in fact, the absolute truth of dialectic materialism, as revealed by its founders Marx, Engels and Lenin. Communist ideology held science and mathematics in the highest regard, even though it often distorted the former for doctrinal reasons.
Mathematics was largely immune to ideological pressure, and thus thrived in most communist countries. Being skilled in math was a source of great societal prestige for school children. And it was a great equalizer: those from socioeconomically disadvantaged families had a chance to compete on equal footing with those from privileged ones.
Like children all over the world, I was attracted to mathematics because of its formal beauty, the elegance and precision of its arguments, and the unique sense of achievement I was able to get by finding the right answer to a difficult problem. Mathematics also granted me an escape from the intoxicating daily drum of party propaganda — a refuge from the crushing atmosphere of political and ideological conformity.
The woke ideology, on the other hand, treats both science and mathematics as social constructs and condemns the way they are practiced, in research and teaching, as manifestations of white supremacy, euro-centrism, and post-colonialism.
Take for example the recent educational program called “a pathway to equitable math instruction.” The program is backed financially by the Bill and Melinda Gates Foundation; it counts among its partners the Lawrence Hall of Science at UC Berkeley, the California Math project, the Association of California School Administrators, and the Los Angeles County Office of Education, among others; and it was recently sent to Oregon teachers by the state’s Department of Education.
The program argues that “white supremacy culture shows up in the classroom when the focus is on getting the ‘right’ answer” or when students are required to show their work, while stipulating that the very “concept of mathematics being purely objective is unequivocally false”. The main goal of the program is “to dismantle racism in mathematics instruction” with the expressly political aim of engaging “the sociopolitical turn in all aspects of education, including mathematics.”
In the past, I would have said that such statements should be ignored as too radical and absurd to merit refutation. But recent trends across the country suggest that we no longer have that luxury.
So let me state the following for the record: Nothing in the history and current practice of mathematics justifies the notion that it is in any way different or dependent on the particular race or ethnic group engaged in it.
For historical reasons, we often discuss contributions to the field of mathematics from the Egyptians, Babylonians, Greeks, Chinese, Indians and Arabs and refer to them as distinct entities. They have all contributed through a unique cultural dialogue to the creation of a truly magnificent edifice accessible today to every man and woman on the planet. Though we pay tribute to great historical figures who inform the practice of mathematics, the subject can be taught — and often is — with no reference to the individuals who have contributed to it. In that sense it is uniquely universal.
Schools throughout the world teach the same basic body of mathematics. They differ only by the methodology and intensity with which they instruct students.
It is precisely this universality of math — together with the extraordinary ability of American universities to reward hard work and talent — that allowed me, and so many other young scientists and mathematicians, to come to this country and achieve success beyond our wildest dreams.
The idea that focusing on getting the “right answer” is now considered among some self-described progressives a form of bias or racism is offensive and extraordinarily dangerous. The entire study of mathematics is based on clearly formulated definitions and statements of fact. If this were not so, bridges would collapse, planes would fall from the sky, and bank transactions would be impossible.
The ability of mathematics to provide right answers to well-formulated problems is not something specific to one culture or another; it is really the essence of mathematics. To claim otherwise is to argue that somehow the math taught in places like Iran, China, India or Nigeria is not genuinely theirs but borrowed or forged from “white supremacy culture.” It is hard to imagine a more ignorant and offensive statement.
Finally, and most importantly, the woke approach to mathematics is particularly poisonous to those it pretends to want to help. Let’s start with the reasonable assumption that mathematical talent is equally distributed at birth to children from all socio-economic backgrounds, independent of ethnicity, sex and race. Those born in poor, uneducated families have clear educational disadvantages relative to others. But mathematics can act as a powerful equalizer. Through its set of well-defined, culturally unbiased, unambiguous set of rules, mathematics gives smart kids the potential to be, at least in this respect, on equal footing with all others. They can stand out by simply finding the right answers to questions with objective results.
There is no such thing as “white” mathematics. There is no reason to assume, as the activists do, that minority kids are not capable of mathematics or of finding the “right answers.” And there can be no justification for, in the name of “equity” or anything else, depriving students of the rigorous education that they need to succeed. The real antiracists will stand up and oppose this nonsense.
Brig, Soren and Reidar-
if you want to witness the campaign for Parental Alienation, watch the women below. Many, many people are fighting for you… and you can see the difficulty that so many people resist, and hide the crimes of your mother. It is weakness to hide the crimes of your mother.
This is a great book by Eric Hoffer. It describes how people easily believe in falsehoods, and join a cult.
Climate Change is a cult today. If you don’t subscribe to obvious nonsense that the world will burn up in 15 years, you are burned as a apostate.
This book explains how it is possible so many people could believe things that are obviously false and stupid.
