Posts in Maoism
Chapter 2: Becoming Deplorable. Excerpt from Springtime for Snowflakes

Criticism of political correctness was supposed to be the exclusive province of the rightwing. For most observers, it was almost inconceivable that an anti-P.C. critic could come from another political quarter. Unsurprisingly, then, the majority of people who discovered my case, including some reporters, simply assumed that I was a conservative. As one Twitter troll put it: “You’re anti-P.C.? You must be a rightwing nut-job.” But as I explained in numerous interviews and essays, I was not a Trump supporter; I was never a right-winger, or an alt-right-winger; I was never a conservative of any variety. Hell, I wasn’t even a classical John Stuart Mill liberal. 

In fact, for several years, I had identified as a left communist. My politics were to the left (and considerably critical of the authoritarianism) of Bolshevism! 

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What is the "Point de Capiton" of "Leftist Ideology?"

This brings me to the ultimate question of this essay: since, according to Žižek and others, a non-ideological perspective is impossible, and, as the le point de capton is the “kernel” of ideology, what is le point de capton of leftist ideology, generally considered—that is, what is the common organizing principle of leftist ideologies?

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Chapter 1: Introducing the @antipcnyuprof: Excerpt from Springtime for Snowflakes: "Social Justice" and Its Postmodern Parentage

On September 12, 2016, I established a Twitter account with the name “Deplorable NYU Prof” and the official handle @antipcnyuprof. This Twitter identity – replete with Friedrich Nietzsche avatar – represented a satirical character wielded by a self-proclaimed but anonymous NYU professor apparently gone rogue. As with all satire, the mockery was over-the-top, but the intended effect was serious criticism. The Twitter account allowed me to air views that I felt reluctant to issue under my real name, and to render them without undu circumspection.

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Why Political Correctness Is Incorrect

The term “politically correct” is one of the most incendiary phrases of contemporary political jargon. Advocates for values deemed politically correct — anti-racism, anti-misogyny, anti-transphobia, and so on — suggest that being politically correct is simply that: correct. Why would anyone want to be anything else — unless, that is, they are motivated by bigotry, or something worse?

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What’s Wrong With Identity Politics (and Intersectionality Theory)? A Response to Mark Fisher’s “Exiting the Vampire Castle” (And Its Critics)

The problem with identity politics, then, is that it is one-sided and undialectical. It treats identities as static entities, and its methods only serve to further reify those categories. It aims to liberate identity groups (o members thereof) qua identity groups (or individuals), rather than aiming to liberate them from identity itself Identity politics fails not because it begins with various subaltern groups and aims at their liberation, but because it ends with them and thus cannot deliver their liberation. It makes identities and their equality with other “privileged” groups the basis of political activity, rather than making the overcoming of the alienate identity, for themselves and all identity groups, the goal. The abolition of the one-sidedness of identity – as worker, woman, man, or what have you – represents real human emancipation. Always failing this, identity politics settles for mere linguistic emancipation, which is offered (and policed so assiduously, as Fisher notes) by the defenders of the sanctuary of identity.

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