Chapter 2: Becoming Deplorable. Excerpt from Springtime for Snowflakes
Communist Professor Took The Red Pill, and Reality Changed His Life
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!
From Chapter 5: The Seduction of Theory: Excerpt from Springtime for Snowflakes: "Social Justice" and Its Postmodern Parentage
Click on title above for video.
“Michael Rectenwald was a professor at New York University who described himself as a full blown Communist. But when he committed the mortal sin of [against] collectivism, which is to question the wisdom of the party line …. The process was enlightening because it allowed Professor Rectenwald to see that leftist ideology is merely a velvet glove that covers an iron fist.”
Corrections: The bias reporting hotline was instituted in the fall of 2016, not 2014. Two, I was never fired from NYU but rather retired voluntarily and on “amicable” term.
Professor Rectenwald will be a speaker at Red Pill Expo in Hartford, Connecticut, on June 7 at 2:30 PM.. His topic is Leftism, Leftism Everywhere. Tickets are available here.
Chapter 1: Introducing the @antipcnyuprof: Excerpt from Springtime for Snowflakes: "Social Justice" and Its Postmodern Parentage
Had my dad understood it, my graduate school enrollment in “Literary and Cultural Theory” would have struck him as tantamount to madness, like self-commitment to an insane asylum. After the Ginsberg apprenticeship, which definitively ended any remaining prospects I had for medical school, he wouldn’t have had tears left to cry…..
So, twelve years after the Ginsberg apprenticeship and after working in broadcast advertising for nine years, by my early thirties, I finally decided to become a literature professor. Read more…
Libertarianism(s) versus Postmodernism and "Social Justice" Ideology (Video)
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.
After “Social Justice”: New Paradigms for the Humanities and Social Sciences
Some major corporations now intervene in social and political issues and controversies, partaking in a new corporate activism. The newly “woke” corporations support activist groups and social movements, while adding their voices to political debates. Woke capitalism has endorsed Black Lives Matter, the #MeToo Movement, contemporary feminism, LGBTQ rights, and immigration activism, among other leftist causes…The Ludwig von Mises Memorial Lecture, sponsored by Yousif Almoayyed. Recorded at the Mises Institute on March 22, 2019. Includes an introduction by Joseph T. Salerno.
On the Origins and Character of “Social Justice”
Despite its loosely aggregated elements, social justice is arguably the hegemonic paradigm for teaching and research in the humanities and social sciences today. Yet, some scholars have been subjecting the “social justice university” to trenchant criticism, and Heterodox Academy, an organization of professors advocating “viewpoint diversity,” was recently established to combat the overweening influence of social justice ideology in the academy. Meanwhile, a Sokal Hoax redux recently exposed social-justice-inflected fields for political tendentiousness and absurdity, as the lampooners made a mockery of acceptable research in what they pejoratively termed “grievance studies.”
In this talk, I review critiques of social justice then point to several emergent paradigms gaining attention outside of the academy. in New English Review February 2019 February 2019.
“Social Justice” and Its Postmodern Parentage
One of the great ironies of Western political history involves the term “social justice.” Although a core idea within liberalism and socialism for at least 175 years, the background and origin of “social justice” was a cultural and political conservatism. The irony of the “cultural appropriation” of social justice by liberalism and socialism has recently redoubled. Suggestive of a seemingly undeniably intangible good—that is, of just, fair, well-ordered, and harmonious social relations—social justice is now implicated in fierce and sometimes violent antagonisms. Social justice crystallizes in two words some of the most contentious issues roiling North American politics today. Contemporary social justice bears little resemblance to the original social justice or even more recent movements that have gone by the same name.
Why Political Correctness Is Incorrect
At the moment postmodern theory lay dying in the academy, it bore a child, namely, “social justice.” Social justice gestated within the university as postmodern theory ruled the roost. It was nursed during the Occupy movement and the Obama era. The financial crisis left its hapless followers in search of empowerment. It took root on the internet on social media. But because its parent had taught it that the object world is not real, or else that the world at large was beyond one’s purview, the child of postmodern theory could only change itself, as well as, so it imagined, those who bore signs of its oppressors. In Academic Questions. 31.2. (10 April 2018): 130-139.
A Critique of "Social Justice" Ideology: Thinking through Marx and Nietzsche
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?
(Part of The New Thought Police – Social Justice Warriors) (Video).
In an earlier essay, I offered a brief sketch of the genealogy of social justice mechanisms and beliefs. To date, however, I have yet to examine the philosophical premises of the creed, or formally to offer a theoretical framework or set of frameworks for critiquing and refuting it. This essay represents a first effort at doing both.
First, I will briefly trace a Soviet and a few postmodernist contributions to social justice ideology. Then, I will turn my attention to two major thinkers: Karl Marx and Friedrich Nietzsche – in order to find ways that the two thinkers may be adduced to provide resources for understanding and critically assessing the social justice ideology.
Trigger Warnings, Safe Spaces, Bias Reporting: The New Micro-techniques of Surveillance and Control
As a growing body of scholars and public intellectuals suggest, nothing less than a moral revolution is underway in liberal society, broadly construed. The old rules of speech and behavior are giving way to a new package of moral and political imperatives. As illustrated regularly on college campuses and beyond, the advocates of this new moral creed aim to enforce adherence to their beliefs with the ferocity of religious zealots. The political and quasi-religious creed is known as “social justice,” and the rationale for its enforcement is to protect and promote the members of marginalized identity groups. Far from being limited to a few student activists…social justice has also traveled far afield of academia, exerting a growing influence on social media, mass media, corporate America, and other elements of the broader culture….Vox News. 14 June 2017.
A singular orthodoxy has infiltrated the discursive parameters of U.S. and other universities and colleges. This orthodoxy now constitutes the ethical vocabulary of academia. Adopted from feminism, anti-racism, and LGBTQ theory and practice, the language, doctrines, and mechanisms of this orthodoxy now dominate academia's policies, procedures and handbooks. The terminology has become the vernacular among the swelling ranks of administrators, especially the relatively new cohort of chief diversity officers, directors of diversity, associate provosts of diversity, assistant provosts of diversity, diversity consultants, and so on and so on. I refer not merely to the orthodoxy of "diversity," but in particular to "diversity" initiatives as they are currently administered, using a particular set of policies, procedures, and mechanisms: trigger warnings, safe spaces, bias reporting, and the like.