“Social justice” is sacralized envy.
Which fits a lot better on a Pepe the Frog meme, you must admit.
Note also the slight, but important, change in emphasis — from “hate” to “envy”. Recall that [Economics in One Lesson author Henry] Hazlitt was writing in 1946, when material deprivation was still a thing, even for Americans. Back then it was assumed that the hate sprang from the envy, which meant that the hatred could eventually be dissipated. It implied an endpoint. Hazlitt, like seemingly everyone else on the Right, took Lefties at their word — that some level of “equality”, by which they meant material prosperity, would cause the Left to finally hang up their jocks and hit the showers.
Three quarters of a century later, we know that’s not true. There’s nothing you could give them that would ever satisfy them. Go ahead, do it Jesus-style — turn the other cheek, give them your coat and your cloak, walk with them two miles, all that jazz. You know as well as I do what will happen — they’ll still hate you. It doesn’t matter what the “reasons” are. Before, they hated you because they didn’t have a coat and cloak. Now they’ve got yours, but they still hate you, because you’re right-handed, or blonde, or have webbed toes. Or because you don’t have webbed toes.
Whatever, something, anything. I won’t bother repeating the O’Brien quote from 1984; you’ve heard it enough by now to know what I mean when I say that for the Left, the point of envy is envy. They don’t envy you for what you have. They don’t even envy you for what you are. They just envy. The mere fact that you exist, a separate entity from them, means that they’re not all there is in the world. In other words — French judges, take note — we’re down to three words:
Leftism is solipsism.
They envy your mere existence, since you are the walking, talking proof that not everything in this world is as shriveled and petty and miserable as they are.
Severian, “Crossing the Bar”, Rotten Chestnuts, 2021-04-06.
January 10, 2024
QotD: The root of leftism is envy
September 4, 2023
The temptations of envy
Rob Henderson discusses the phenomenon of envy in the modern world:
A couple of sample items in the social comparison scale are “I often compare myself with others with respect to what I have accomplished in life” and “I often compare how I am doing socially (social skills, popularity) with other people.”
Social comparison, by definition, is relative. Here is a question often used in these kinds of scales.
Suppose you are presented with two options:
A. You get 2 weeks of vacation; your coworkers get 1 week
B. You get 4 weeks of vacation; your coworkers get 8 weeks
A sensible, rational, objective person should choose B. One week of vacation versus 4 weeks is a no-brainer. But a surprisingly high number of people will choose A over B.
Consider the reality of working in an environment in which you know everyone gets twice as much vacation time as you. It’s unfair. And as we’ve discussed before, our preoccupation with the idea of fairness is in part rooted in concerns about status.
So what are some of the traits associated with social comparison orientation?
Unsurprisingly, social comparison orientation is associated with the Dark Triad personality traits (psychopathy, narcissism, Machiavellianism), fear of failure, interest in exhibiting status, FoMo (Fear of Missing Out), utilitarian moral preferences, malicious envy, and benign envy. We’ll discuss the difference between these two forms of envy later.
The utilitarian finding is interesting. When you present trolley problems to people high on social comparison orientation, they are more likely to report that they would flip the switch to kill one person or push the fat man off the bridge in order to save five people. They seem to favor cold calculations for decision-making, which may be why they tend to score highly on psychopathy.
Narcissism is unsurprising. People who compare themselves with others are more likely to be preoccupied with their social image and want others to admire them and think highly of them.
This is of course related to fear of failure. Failure means that you come off looking comparatively worse than others. Social comparers are interested in status displays, that’s not a surprise given the link with narcissism.
In fact, some researchers have found that narcissistically-oriented people often report intense reactions to the perception of others’ envy. They experience a hidden sadistic satisfaction in causing a sense of inferiority and painful feelings in others.
Social comparers report greater levels of Fear of Missing Out, because if they are left out or excluded, this reflects poorly on them. Most people want to be a part of the excitement, but social comparers have an especially intense desire to be among those who are seen.
And this brings us to envy.
What is envy? Plainly, it is the emotional consequence of upward social comparison. Envy is an emotion that regulates the navigation of status hierarchies.
It is a painful emotion. People might say they will occasionally feel pride, or greed, or lust, but seldom do people confess to feelings of envy. To confess to envy is to acknowledge that you believe someone else has more status than you. Few people are eager to intentionally lower themselves in this way.
Envy is an unpleasant feeling, as many of your emotions are. But negative emotions are evolutionarily adaptive. Envy alerts you when you might be falling too low on the status ladder. It is a kind of status leveling mechanism.
Here’s how some psychologists have described it:
At its core, envy is born out of the perceived danger to lose respect and social influence in the eyes of others … envy’s function may be to foster the motivations to re-gain status or harm the superior position of others.
What does envy look like? Here’s a still from season 1 of the superb television series Mad Men.
Here, two advertising executives, Peter Campbell and Paul Kinsey, are reacting to their colleague Ken Cosgrove, who has just told them one of his stories was published in a prestigious magazine. Ken’s colleagues are smiling and congratulating him, but you can observe a bit of surprise, a bit of skepticism, and an attempt to show Ken that they are happy for him but also surprised that he had this talent for writing. It’s a way of being cordial while also communicating that Ken shouldn’t get too full of himself. This kind of contorted smile might be a uniquely American expression, because Americans are culturally conditioned to suppress envy and be happy for one another’s success. This is a good cultural practice, in my view.
There’s a term used in New Zealand and Australia called “Tall Poppy Syndrome”. The idea is that tall poppies, or people who rise too far up beyond others, get cut down because the smaller poppies are envious. Bids for status can incur envy in other people. If you try to achieve something, others might attack you or resent you or cut you down in some way. Some of you may be familiar with the crabs in the bucket metaphor, and this is similar to that idea of crabs at the bottom of the bucket pulling down the crabs higher in the bucket. People are often intuitively aware of this, which is why people conceal their desire for wealth or status or power.
June 28, 2023
QotD: Freud and modern Feminism
I recently came across an article about Sigmund Freud’s theory of female psycho-sexual development, in which Taylor Kubota described penis envy as follows: “Women become envious of penises at a young age, when they realize boys derive more sexual pleasure from their penises than girls do from their own sexual organs. Freud said this penis envy grows over time.” This idea, which I had long disregarded and which didn’t correspond to my own experience (as a child I never saw or thought of boys’ penises; as a young woman I had no sense of lack) makes sense now in light of feminism’s decades-long attack on male sexuality. The attack is based, as feminists’ own words and policies indicate, on a febrile mix of resentment, envy, and projection in which the belief that men enjoy sex more than women (and that the enjoyment hurts women, in the typical zero-sum thinking of feminism) has fueled ever-more frenzied attempts at male neutering.
Serious psychotherapists or students of Freud should probably stop reading right now, as I am not attempting a genuine psychoanalytic analysis of feminism or indeed of penis envy, which has been widely dismissed as sexist or justified as women’s accurate recognition of men’s power. My theory — if it deserves that name — stems from the recognition that anti-sex feminism, involving the continual projection onto men of female sexual anxieties and discontents, has a far more extensive pedigree than most people realize, and that much feminist discussion and activism today take for granted that law and public policy are rightly directed towards “equalizing” not only rights or opportunities but also sexual experience itself, by prioritizing female pleasure and diminishing male.
It’s no revelation that many feminist-influenced women are hyper-alert to male advantage while being willfully blind to male disadvantage. In the arena of sexuality, where male and female most intimately and yet mysteriously interact, the irrational ferocity of feminist grievance-mongering reveals itself tellingly. Unwilling and unable to extend sympathetic understanding to male sexual difference, feminist ideology authorizes an envy-fueled anger that far surpasses legitimate caution.
A word about that legitimate caution. Throughout history, well-functioning societies have recognized the threat to civil order — and to women’s safety in particular — of male lust, and have passed laws and constructed codes of behavior to contain and direct it. Fathers and husbands have always been interested in protecting their womenfolk from sexual violence. Feminists, however, while exalting female sexuality as benign and beautiful, have repeatedly refused to recognize any manifestation of male sexuality as good. A mere glance at prominent feminist claims and policy initiatives highlights their continual misrepresentations.
Janice Fiamengo, “Do Feminists Suffer From Penis Envy?”, The Fiamengo File, 2023-03-26.
September 1, 2020
QotD: The “envy of the world”, Britain’s NHS
One morning, for example, I received an e-mail advertisement from a chain of bookstores (a near-monopoly in the British bookstore trade) of which I am an occasional customer, for an anthology of stories specially written in praise of the NHS titled Dear NHS: 100 Stories to Say Thank You. An anthology of poetry, These Are the Hands: Poems from the Heart of the NHS has also just been published. I will pass over in silence the emotional kitschiness of all this.
These books, of course, deliberately confound the NHS itself with the devotion and skill of the people working within it. They are not the same thing — very far from it — and it might well be that good results are often achieved despite the system rather than because of it.
The propaganda in favour of the NHS has been more or less continuous since its foundation in 1948, though it has become ever shriller, as propaganda tends to do, as it departs further and further from reality. Indeed, one might surmise that the purpose of propaganda in general is to forestall any proper examination of reality in favour of simplistic slogans convenient to political power.
I grew up, for example, in the inculcated belief that the National Health Service was, according to the slogan of the time, “the envy of the world.” Millions of people believed this, and indeed it was an assertion heard for many years whenever the subject of health care came up. The slogan was last wheeled out in any force in 2008 for the 60th anniversary of its founding.
Theodore Dalrymple, “Worshipping the NHS”, Law & Liberty, 2020-05-04.
July 4, 2015
QotD: Literary status envy and the “deep norms” of SF
Literary status envy is the condition of people who think that all genre fiction would be improved by adopting the devices and priorities of late 19th- and then 20th-century literary fiction. Such people prize the “novel of character” and stylistic sophistication above all else. They have almost no interest in ideas outside of esthetic theory and a very narrow range of socio-political criticism. They think competent characters and happy endings are jejune, unsophisticated, artistically uninteresting. They love them some angst.
People like this are toxic to SF, because the lit-fic agenda clashes badly with the deep norms of SF. Many honestly think they can fix science fiction by raising its standards of characterization and prose quality, but wind up doing tremendous iatrogenic damage because they don’t realize that fixating on those things (rather than the goals of affirming rational knowability and inducing a sense of conceptual breakthrough) produces not better SF but a bad imitation of literary fiction that is much worse SF.
Almost the worst possible situation is the one we are in now, in which over the last couple of decades the editorial and critical establishment of SF has been (through a largely accidental process) infiltrated by people whose judgment has been partly or wholly rotted out by literary status envy. The field’s writers, too, are often diminished and distorted by literary status envy. Meanwhile, the revealed preferences of SF fans have barely changed. This is why a competent hack like David Weber can outsell every Nebula winner combined by huge margins year after year after year.
Eric S. Raymond, “SF and the damaging effects of literary status envy”, Armed and Dangerous, 2014-07-30.
November 3, 2013
Statue envy
Tunku Varadarajan on India’s big statue and what it means:
Narendra Modi is the chief minister of the western Indian state of Gujarat, and he believes that his beloved India is a land of political pygmies. India’s current prime minister, whose job Modi covets to distraction, is an effete old technocrat who takes his orders from the bossy Italian widow of a former prime minister (who was himself the son of a prime minister, and the grandson of another). The old technocrat’s days in office are numbered, and his replacement as prime ministerial candidate for the ruling Congress party is Rahul Gandhi, the son of the Italian widow (she who must be obeyed), a clumsy “crown prince” of threadbare intellect who would inspire little confidence as the manager of a New Delhi pasta joint, let alone as prime minister of India.
India is a land of political midgets, damn it, and Narendra Modi is going to do something about it. To compensate for the meager stature of those with whom he must rub shoulders, he is going to give his country a giant statue — the tallest the world has ever seen. At 597 feet, this “Statue of Unity” will dwarf a 502-feet tall Buddha built in China in 2002, giving India — which suffers from a desperate form of penis-envy of China — something bigger at last than its massive northern neighbor. The statue, to be situated in Gujarat and made of bronze, iron and cement, will cost a scarcely trivial $340 million, much of which will come, in spite of Modi’s free-market protestations, directly from taxpayers who earn no more than $1,400 per annum. Do the moral math. (The official boast is that it will take only 42 months to build, although you’ve got to believe that the Chinese could complete the task in half the time.) When fully erect, it will be twice the height of the Statue of Liberty and four times that of Christ the Redeemer in Rio. “The world will be forced to look at India when this statue stands tall,” Modi has said. Indeed: But with what kind of gaze?
