I think that the differences you perceive are because the analogies you and sam0345 make to “religious heresy” are really really bad ones. Christ wasn’t truly around to be offended or not offended if someone got his nature wrong. Demanding adherence to a particular theology was basically just a demand by the church for complete monopoly of thinking. Disagreements about the nature of Christ were effectively attacks on the authority of the church.
The best modern-day analogy to such issues of religious heresy, are probably the intra-Communist squabbles about Stalin and Trotsky and Mao and revisionism and whatever...
But in regards to racism and sexism though, it’s not about lowering the status of institutions like the Church or the Communist Party, but about lowering the status of groups of actual people. It’s a much more… decentralized defection, and similarly it gets a much more decentralized punishment—in Western states there’s no single “punishing authority” as there used to be in Communist regimes for defections against communist ideology, or there still is in Theocratic regimes for defections against theocratic ideology.
You are presenting an oversimplified picture in both cases, and the contrast is definitely not so clear-cut.
First, the christological and other theological controversies were often only part of much broader political, ideological, ethnic, and other conflicts, involving all sorts of parties and factions both within and outside the church hierarchy. Sometimes there was also a strong populist element—during the monophysite controversy, for example, there were plenty of spontaneous riots and pogroms. Therefore, in these controversies, the power and status of many groups and individuals was at stake, not just the interests of the Church leadership.
Second, the modern repercussions of various ideological transgressions are by no means limited to spontaneous reactions by people who feel directly targeted. For start, there is a complicated and non-obvious system that determines which groups are entitled to such reaction, so that their outrage will be supported and the offenders condemned by the respectable opinion, and which groups are OK to denigrate, so that protesting will only lower their status still further. Then, we also have a network of official intellectual institutions that have a de facto monopoly of respectable and impactful thinking, and the reaction of these institutions to various ideological transgressions involves many elements far beyond direct and spontaneous outrage of those who are (supposed to be) directly targeted.
But aside from all this, my main point is the contrast between two kinds of systems that is independent of the issues you raise:
A system in which certain beliefs are clearly spelled out as official dogma that it is forbidden to question, so if you’re accused of heresy, you can at least demand a clear statement of what exact official dogma you have contradicted—and if you have in fact steered clear of any matters of official dogma in your writings and utterances, this is admissible as a valid defense. (Historically, this was typically the case for people accused of heresy by the Church tribunals, though of course things varied a lot in different places and times and there were certainly instances of corruption and railroading, like in any other legal system.)
A system in which there is official pretense that there is no dogma whatsoever, that everyone is supposed to be a skeptical free thinker about everything, and that imposing some sort of official dogma would be the vilest tyranny imaginable—so that when you are accused of some ideological transgression, it is automatically assumed that your statements must be due to either disingenuous malice or some crazy delusion, since the respectable opinion is considered to be a product of pure rational thinking, as an assumption built into the system. So rather than having clearly outlined boundaries of what you may or may not say, you must pretend to be a free thinker unencumbered by any official dogma, while at the same time strictly adhering to the de facto official dogma—which is only more sweeping and onerous because it is so vague and not stated openly.
It seems to me that system (2) is hardly an improvement over (1).
But in regards to racism and sexism though, it’s not about lowering the status of institutions like the Church or the Communist Party, but about lowering the status of groups of actual people.
Surely the communist party would say something similar—and indeed it did: Trotsky complained that certain speech was a violation of freedom of speech because that speech oppressed the proletariat.
Surely the communist party would say something similar
I’m sure it would, because after all that was the prime characteristic of social-fascist regimes—claiming supposedly egalitarian-minded ideas for the pursuit of in-actuality the establishment of a new ruling class/aristocracy based on party membership. Much like corporate-capitalism propagandizes itself as meritocratic instead (while trying to form a ruling class based on control of stocks and so forth).
I made an image of this some time ago:
This of course doesn’t mean that all egalitarian ideas exist to support the communist party elite, any more than it means that all meritocratic ideas are there to support the corporate elites.
Surely the communist party would say something similar
I’m sure it would, because after all that was the prime characteristic of social-fascist regimes—claiming supposedly egalitarian-minded ideas for the pursuit of in-actuality the establishment of a new ruling class/aristocracy based on party membership
And is that not what is happening in America today?
I don’t think the idea can be written off so easily. This of course gets into all sorts of extremely charged issues, but in any case, considering the historical record of egalitarian ideas in general, surely it would not be rational to take the presently dominant egalitarian ideas at face value automatically.
Not to mention that for anyone familiar with the standard OB/LW motives, it should be straightforward to ask about the signaling and status issues involved. Should it be controversial to propose that, perhaps, egalitarianism is not about equality?
Cuba had obvious, striking, and severe inequality, with a strong element of racial inequality. Yet back before the fall of the Soviet Union, and for some time thereafter, visitors to Cuba tended to not only congratulate Cuba on its wonderful equality, but also themselves on being able to perceive that wonderful equality, that someone less sensitive might have failed to see.
During the hungry ghosts famine in China, J.K. Galbraith observed “If there was any famine in China it was not evident in the kitchen”. The kitchen to which he refers being the kitchen of the luxury hotel his hosts provided him.
You seem to be getting into thorny theoretical questions about the nature of modern Western culture and political ideology. I don’t really have much to add on that point.
I was just talking about a simple question of fact: that is, most Republicans would consider the appellation of ‘egalitarian’ to be an insult.
Edit: Actually, you know what? This is straight-up mindkilling, right here. So how about I just retract everything I contributed to this travesty of a ‘conversation’ and take extra care not to get sucked into this kind of thing again.
In communism, political incorrectness might get you shot, but far more likely might be taken into account when you next sought a holiday or promotion. For the most part, the enforcement of political correctness under communism was every bit as decentralized as the enforcement in the US.
Similarly with thirteenth century punishment for heresy, the main punishment being that one was unlikely to receive tenure. No one respectable got tortured or burned at the stake, though Roger Bacon got solitary confinement on bread and water.
And the enforcement in the US is ultimately highly centralized. The reason your boss will fire you for wrongthink is that when his business gets charged with racism, all his employees will be scrutinized for wrongthink. Most discrimination charges do not involve an employer calling a member of a protected group a derogatory name, but rather an employee revealing unapproved views unaware that there are spies present who will rat on him. A member of a protected group heard of the unapproved views—in some cases he would had to have been listening at keyholes to have discovered the unapproved views and have his feelings hurt, and I suspect that in fact these unapproved views were only discovered during the disclosure phase, and the complainant could hypothetically have heard them at the keyhole, rather than actually heard them.
For the most part, enforcement of political correctness under communism worked in exactly the same way as in the US—through employment and academic admissions.
I think that the differences you perceive are because the analogies you and sam0345 make to “religious heresy” are really really bad ones. Christ wasn’t truly around to be offended or not offended if someone got his nature wrong. Demanding adherence to a particular theology was basically just a demand by the church for complete monopoly of thinking. Disagreements about the nature of Christ were effectively attacks on the authority of the church.
The best modern-day analogy to such issues of religious heresy, are probably the intra-Communist squabbles about Stalin and Trotsky and Mao and revisionism and whatever...
But in regards to racism and sexism though, it’s not about lowering the status of institutions like the Church or the Communist Party, but about lowering the status of groups of actual people. It’s a much more… decentralized defection, and similarly it gets a much more decentralized punishment—in Western states there’s no single “punishing authority” as there used to be in Communist regimes for defections against communist ideology, or there still is in Theocratic regimes for defections against theocratic ideology.
You are presenting an oversimplified picture in both cases, and the contrast is definitely not so clear-cut.
First, the christological and other theological controversies were often only part of much broader political, ideological, ethnic, and other conflicts, involving all sorts of parties and factions both within and outside the church hierarchy. Sometimes there was also a strong populist element—during the monophysite controversy, for example, there were plenty of spontaneous riots and pogroms. Therefore, in these controversies, the power and status of many groups and individuals was at stake, not just the interests of the Church leadership.
Second, the modern repercussions of various ideological transgressions are by no means limited to spontaneous reactions by people who feel directly targeted. For start, there is a complicated and non-obvious system that determines which groups are entitled to such reaction, so that their outrage will be supported and the offenders condemned by the respectable opinion, and which groups are OK to denigrate, so that protesting will only lower their status still further. Then, we also have a network of official intellectual institutions that have a de facto monopoly of respectable and impactful thinking, and the reaction of these institutions to various ideological transgressions involves many elements far beyond direct and spontaneous outrage of those who are (supposed to be) directly targeted.
But aside from all this, my main point is the contrast between two kinds of systems that is independent of the issues you raise:
A system in which certain beliefs are clearly spelled out as official dogma that it is forbidden to question, so if you’re accused of heresy, you can at least demand a clear statement of what exact official dogma you have contradicted—and if you have in fact steered clear of any matters of official dogma in your writings and utterances, this is admissible as a valid defense. (Historically, this was typically the case for people accused of heresy by the Church tribunals, though of course things varied a lot in different places and times and there were certainly instances of corruption and railroading, like in any other legal system.)
A system in which there is official pretense that there is no dogma whatsoever, that everyone is supposed to be a skeptical free thinker about everything, and that imposing some sort of official dogma would be the vilest tyranny imaginable—so that when you are accused of some ideological transgression, it is automatically assumed that your statements must be due to either disingenuous malice or some crazy delusion, since the respectable opinion is considered to be a product of pure rational thinking, as an assumption built into the system. So rather than having clearly outlined boundaries of what you may or may not say, you must pretend to be a free thinker unencumbered by any official dogma, while at the same time strictly adhering to the de facto official dogma—which is only more sweeping and onerous because it is so vague and not stated openly.
It seems to me that system (2) is hardly an improvement over (1).
Surely the communist party would say something similar—and indeed it did: Trotsky complained that certain speech was a violation of freedom of speech because that speech oppressed the proletariat.
I’m sure it would, because after all that was the prime characteristic of social-fascist regimes—claiming supposedly egalitarian-minded ideas for the pursuit of in-actuality the establishment of a new ruling class/aristocracy based on party membership. Much like corporate-capitalism propagandizes itself as meritocratic instead (while trying to form a ruling class based on control of stocks and so forth).
I made an image of this some time ago:
This of course doesn’t mean that all egalitarian ideas exist to support the communist party elite, any more than it means that all meritocratic ideas are there to support the corporate elites.
And is that not what is happening in America today?
No, it’s not.
I don’t think the idea can be written off so easily. This of course gets into all sorts of extremely charged issues, but in any case, considering the historical record of egalitarian ideas in general, surely it would not be rational to take the presently dominant egalitarian ideas at face value automatically.
Not to mention that for anyone familiar with the standard OB/LW motives, it should be straightforward to ask about the signaling and status issues involved. Should it be controversial to propose that, perhaps, egalitarianism is not about equality?
Cuba had obvious, striking, and severe inequality, with a strong element of racial inequality. Yet back before the fall of the Soviet Union, and for some time thereafter, visitors to Cuba tended to not only congratulate Cuba on its wonderful equality, but also themselves on being able to perceive that wonderful equality, that someone less sensitive might have failed to see.
During the hungry ghosts famine in China, J.K. Galbraith observed “If there was any famine in China it was not evident in the kitchen”. The kitchen to which he refers being the kitchen of the luxury hotel his hosts provided him.
You seem to be getting into thorny theoretical questions about the nature of modern Western culture and political ideology. I don’t really have much to add on that point.
I was just talking about a simple question of fact: that is, most Republicans would consider the appellation of ‘egalitarian’ to be an insult.
Edit: Actually, you know what? This is straight-up mindkilling, right here. So how about I just retract everything I contributed to this travesty of a ‘conversation’ and take extra care not to get sucked into this kind of thing again.
In communism, political incorrectness might get you shot, but far more likely might be taken into account when you next sought a holiday or promotion. For the most part, the enforcement of political correctness under communism was every bit as decentralized as the enforcement in the US.
Similarly with thirteenth century punishment for heresy, the main punishment being that one was unlikely to receive tenure. No one respectable got tortured or burned at the stake, though Roger Bacon got solitary confinement on bread and water.
And the enforcement in the US is ultimately highly centralized. The reason your boss will fire you for wrongthink is that when his business gets charged with racism, all his employees will be scrutinized for wrongthink. Most discrimination charges do not involve an employer calling a member of a protected group a derogatory name, but rather an employee revealing unapproved views unaware that there are spies present who will rat on him. A member of a protected group heard of the unapproved views—in some cases he would had to have been listening at keyholes to have discovered the unapproved views and have his feelings hurt, and I suspect that in fact these unapproved views were only discovered during the disclosure phase, and the complainant could hypothetically have heard them at the keyhole, rather than actually heard them.
For the most part, enforcement of political correctness under communism worked in exactly the same way as in the US—through employment and academic admissions.