Quotulatiousness

November 15, 2024

“OK, you’re here to accuse me of causing offence but I’m not allowed to know what it is. Nor can I be told whom I’m being accused by? How am I supposed to defend myself, then?”

Filed under: Britain, Law, Technology — Tags: , , , , — Nicholas @ 05:00

At the current rate, future generations will have to be persuaded that Franz Kafka wasn’t actually and Englishman:

Franz Kafka’s The Trial opens with the novel’s protagonist, Josef K., being arrested early in the morning by two officers of the law. When he asks them to explain their reasons, one of the men tells him: “That’s something we’re not allowed to tell you. Go into your room and wait there. Proceedings are underway and you’ll learn about everything all in good time.” He never finds out, of course. Even after the story’s abrupt and chilling end, the reader is none the wiser as to why any of this has occurred.

And so it is hardly surprising that Telegraph columnist Allison Pearson described it as “Kafkaesque” that she was visited by two police officers on the morning of Remembrance Sunday. She was informed that she had been accused of “stirring up racial hatred” by means of an unspecified social media post from a year ago. Anyone who is familiar with Allison’s writing will understand just how improbable this is. Her account of the discussion that followed could have been lifted directly from The Trial itself:

    “What did this post I wrote that offended someone say?” I asked. The constable said he wasn’t allowed to tell me that.

    “So what’s the name of the person who made the complaint against me?”

    He wasn’t allowed to tell me that either, he said.

    “You can’t give me my accuser’s name?”

    “It’s not ‘the accuser’,” the PC said, looking down at his notes. “They’re called ‘the victim’.”

    Ah, right. “OK, you’re here to accuse me of causing offence but I’m not allowed to know what it is. Nor can I be told whom I’m being accused by? How am I supposed to defend myself, then?”

The term “Kafkaesque”, like “Orwellian”, has become something of a cliché, precisely the kind of writing that Orwell continually urged us to avoid. But what else are we to call it? I am reminded of Christopher Hitchens’s account of his visit to Prague in 1988 to report on the Communist regime. He had decided in advance that he would be “the first visiting writer not to make use of the name Franz Kafka”. As it transpired, this resolution was impossible to fulfil. During one of Václav Havel’s “Charter 77” committee meetings, police burst into the building, threw Hitchens against a wall, and arrested him. When he asked for the details of the charge, he was told that he “had no need to know the reason”. How else could he describe this other than “Kafkaesque”? As he was later to say at a lecture at the University of Western Ontario: “They make you do it”.

This is all very well for the Státní bezpečnost, but I’m not sure even Hitchens could have imagined that such behaviour would become routine in the United Kingdom in the twenty-first century. I have written previously on my Substack about the phenomenon of “non-crime hate incidents” (NCHIs), but it’s worth repeating here the key points. Estimates suggest that the police in England and Wales have recorded over a quarter of a million NCHIs since the practice began in 2014. Those who are so branded are often not informed, and these can show up on DBS (Disclosure and Barring Service) checks, thereby impeding their employment prospects. According to the Times, three thousand people are arrested each year in the UK for offensive comments posted online, even in cases where a joke had clearly been intended. This is because Section 127 of the Communications Act 2003 criminalises online speech that can be deemed “grossly offensive”. Whatever that means.

December 17, 2021

QotD: The Kafkatrap that is known as “white feminism”

Filed under: Media, Politics, Quotations — Tags: , , , , , — Nicholas @ 01:00

There is a logical fallacy called the Kafka Trap. It describes the condition of always being wrong. If you are accused of something, and you deny it, that denial is taken as an admission of guilt; only a guilty party would go out of their way to deny an allegation of wrongdoing. Alternatively, if you say nothing in the face of the allegation, that’s also an admission of guilt: your silence means you have accepted the allegation.

Many describe Franz Kafka’s disenchanted fables as tragic. And this is certainly true. But they are also farcical. To watch someone being relentlessly wrong can be grimly enjoyable — as long as you’re not the person in question.

The term white feminism, as it is commonly used today, is a classic example of the Kafka Trap. If you show too much interest in the lives of people of colour, you risk being accused of white saviourism — which is another way of saying you have a suspiciously condescending attitude to people of colour. But if you don’t show enough interest, you are insufficiently intersectional. You only care about the white, middle-class cisgendered women in your social circle.

White feminism is a classic example of the Kafka Trap because whatever you do is either too much or not enough. You are never right.

Tomiwa Owolade, “The problem with white saviours”, UnHerd.com, 2021-09-12.

October 2, 2021

Signs of “white privilege” apparently include swearing and wearing second-hand clothing

Filed under: Britain, Politics — Tags: , , , , , — Nicholas @ 05:00

It’s gotten to the point that I half expect to be told that even breathing is a clear indicator of “white privilege”. Brendan O’Neill reports on a mandatory University of Kent diversity and inclusion course that declares white people swearing or wearing second-hand clothes are clearly evidence of their “privilege”:

Plato’s Closet used clothing store in Oshawa, Ontario. Obviously a nest of racial privilege.
Detail from Google Street View.

So now wearing second-hand clothes is a sign of “white privilege”. Just when you thought you’d heard it all from the loopy identity lobby, they come out with the idea that putting on a vintage dress or a musty old man’s shirt you bought from Oxfam is proof that you enjoy racial favouritism. This crackpot claim is made in a course being foisted on students at the University of Kent. If you can wear second-hand clobber without this being held up as yet another example of the “bad morals of [your] race”, then you are apparently white and you’re definitely privileged.

I have so many questions. First, who exactly is going around saying to ethnic-minority people who dare to don vintage fashion, “Oh God, how typical of your race to wear second-hand clothes?”. I am going to say “nobody”. When racist toerags do accost people who look different to them, it is usually not to critique their Seventies florals or dad’s old blazer. Secondly, it will surely be news to all the less well-off white kids who have little choice but to wear second-hand clothes – “hand-me-downs” – that their repurposed trainers and patched-up jumpers are proof of their privilege. Some of us who crazily cling to the belief that class and income remain the key shapers of privilege in our society might even say that the wearing of second-hand clothes in such circumstances is proof of the absence of privilege. Mad, I know.

The Kent course, titled “Expect Respect”, is only the latest example of students being inculcated into the ways of moral conformism. It’s a mandatory module, which takes four hours to complete, and is designed to raise students’ awareness about white privilege, microaggressions, pronouns and other riveting topics. The module includes a “white privilege quiz” – such fun! – in which the freshers are grilled over the societal benefits enjoyed by whitey. Apparently if you can swear without being called a disgrace to your race or go shopping without being followed or harassed, then you enjoy white privilege. Students who correctly identify all the indicators of racial privilege get a gold star. Presumably those who don’t get branded with the letter “R” for racist.

The list of things that are apparently signs of white privilege grows longer and more demented by the day. Saying “I don’t see colour” is white privilege. Eating French food is white privilege. Drinking milk is white privilege. Saying “I don’t have white privilege” is white privilege. Of course it is. “For white people to dismiss the benefits they’ve reaped because of their whiteness only goes to show how oblivious – and privileged – they really are”, says one writer. This is the Kafkaesque trap of identity politics. There’s no winning in this slippery game. Refuse to acknowledge another person’s race and you’re racist. But obsess over another person’s race and presumably you’re also racist. Saying “I don’t see difference” is racist. But saying “Oh you seem different, where are you from?” is racist too. Confess your white privilege, and clearly you’re privileged. Deny it and you’re really privileged. It’s like being an old lady on a ducking stool in medieval times. Float, you’re a witch. Die, you’re a witch.

March 14, 2021

QotD: “Logomachia” – the use of language as a culture war weapon

Filed under: Media, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

During the Summer of Floyd, I commented to an American friend that this is the first time in my adult life that I am more optimistic about France than about America. The mass derangement of wokeness has been astonishing to watch. And the response from the right has been pathetic. Now, America has driven itself into ditches before, and found deep reservoirs of self-confidence from which to draw. I would never write off America completely. But the rapidity and fanaticism with which American elites have committed themselves to a course of what can only be called civilizational suicide — a kind of anti-American jihad — has been astonishing. Certainly I hope the Europeans take the right lessons from it and, as I mentioned, it seems that French elites aren’t buying it.

One of the left’s key weapons is what the philosopher Jean-Marie Benoist called “logomachia”, or language warfare. They invent all these words and use it to shape the ideaspace in their favor. It should be obvious to anyone who doesn’t have brainworms — at this point it is even obvious to many normies — that in contemporary American discourse a word like “racism” has as much connection to phenomena in the real world as “Trotskyite” had in Russia under Stalin. So if someone says “You’re a racist!” and you respond “I’m not a racist because X and Y and Z” you have already lost because you have implicitly conceded that there is this thing out there called “racism” which is really big and bad and scary, and one that your enemies get to define for you. And it doesn’t matter that your X or Y or Z may be absolutely correct. You still lose by dignifying the accusation e.g. (“I am not part of the Trotskyite conspiracy!”). The entire thing is transparently preposterous and should be responded to appropriately, with laughter and derision.

And let’s face it, we are so eager to say “I’m not a racist!” because we’re afraid of what will happen to us if we don’t. And people can smell fear, and it’s unattractive. Be not afraid!

Niccolo Soldo, “The Zürich Interviews – Pascal-Emmanuel Gobry: Unrepentant Baguette Merchant”, Fisted by Foucault, 2020-12-02.

November 6, 2020

QotD: When you use a racist lens, everything looks like racism

Filed under: Books, Media, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

[White Fragility author Robin] DiAngelo uses similar techniques to support her second core theory that all white people are racist. For example, DiAngelo lays another trap that makes it impossible for white people to speak ill of any neighborhood with high crime rates in which many people of color reside. When DiAngelo’s friends warned her not to buy a home in neighborhoods with relatively high crime rates and poorly rated schools, DiAngelo later discovered that the neighborhoods had a high percentage of black and brown residents. From this, she concluded that her friends’ warnings were racially motivated and that “my fellow whites had communicated the racial boundaries to me.” Did you spot the trap?

If DiAngelo’s friends had told her not to live in the neighborhoods because they had black and brown residents, she could call them out for overt racism. But even when her friends made no mention of race whatsoever, DiAngelo attributed their warnings to racism as well. There was no way for her friends to mention the neighborhood’s high crime rates without DiAngelo finding them guilty of racism.

DiAngelo also supports her theory that all white people are racist by interpreting ambiguous events to support her conclusions, despite other plausible explanations. In one anecdote, DiAngelo describes an incident in which a white female teacher had two black students at her desk. The teacher prefaced something she said with the word “girl.” One student felt that the use of the word “girl” was racist. The other student disagreed, saying that the teacher called all her students “girl” regardless of their race.

Any reasonable person would conclude that if the teacher called every student — white, black, Asian, Latinx — “girl,” the teacher’s use of the word resides somewhere between “not racist” and “open to interpretation.” But DiAngelo reached a different conclusion, demonizing the teacher’s lack of concern for the offended student’s feelings, and calling the teacher arrogant for thinking the use of “girl” was not racist. To be clear, while teachers should listen to their students’ concerns, there is no proof this teacher’s word choice was racially motivated. And ironically, DiAngelo is guilty of everything she criticizes the teacher for because DiAngelo arrogantly ignores the other black student who did not think the comment was racist.

David Edward Burke, “The Intellectual Fraud of Robin DiAngelo’s White Fragility“, The Logical Liberal, 2020-06-13.

September 29, 2020

QotD: Robin DiAngelo’s theory of “White Fragility”

Filed under: Books, Media, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

Throughout White Fragility DiAngelo tries to convince readers of two things. First, DiAngelo argues that white people are inescapably racist, writing, “All white people are invested in and collude with racism,” and that “The white collective fundamentally hates blackness for what it reminds us of: that we are capable and guilty of perpetrating immeasurable harm and that our gains come through the subjugation of others.”

Second, DiAngelo argues that any white person who does not admit to their own racism is blinded by their “white fragility.” In DiAngelo’s words, because white people are, “Socialized into a deeply internalized sense of superiority that we either are unaware of or can never admit to ourselves, we become highly fragile in conversations about race.” This fragility purportedly explains why, “people who identify as white are so difficult in conversations regarding race.”

It’s not difficult to see why the theory of white fragility might catch on. Race is a sensitive subject that many people of all races are uncomfortable discussing. Furthermore, white people publicly accused of racism risk social ostracization and professional ruin. The idea that some white people may be defensive when accused of racism is not surprising. But though some white people may exhibit a degree of what DiAngelo calls fragility, her grandiose theory as applied to all or even most white people has two fatal flaws.

First, DiAngelo’s theory of white fragility is unfalsifiable. It is impossible for someone to prove that they are not fragile, just as it is impossible for someone to prove they are not possessed by a demon. One could play mad libs with racial groups and nouns — “Asian Insecurity,” “Black Hostility,” etc. — and there would be no way for members of those groups to prove they are not insecure or hostile.

More insidiously, DiAngelo frames her theory of white fragility such that any conceivable reaction a white person has when discussing race is purportedly evidence of fragility, and any denial of her theory is interpreted as proof of its validity. For example, DiAngelo writes that,

    The mere suggestion that being white has meaning often triggers a range of defensive responses. These include emotions such as anger, fear, guilt, and behaviors such as argumentation, silence, and withdrawal from the stress-inducing situation. These responses work to reinstate white equilibrium as they repel the challenge, return our racial comfort, and maintain our dominance within the racial hierarchy. I conceptualize this process as white fragility. Though white fragility is triggered by discomfort and anxiety, it is born of superiority and entitlement.

In other words, if DiAngelo accuses you of racism or fragility and you disagree with her in any way — through argument, silence, or withdrawal — your reaction is considered proof of your fragility. DiAngelo leaves white readers with only two options. Either acknowledge your fragility, which proves DiAngelo’s theory, or deny your fragility, which according to DiAngelo, also proves her theory. This is a logical fallacy known as a Kafkatrap. If our legal system worked this way, no person accused of a crime would ever be acquitted because their denial would prove their guilt.

David Edward Burke, “The Intellectual Fraud of Robin DiAngelo’s White Fragility“, The Logical Liberal, 2020-06-13.

October 14, 2018

QotD: Variant forms of Kafkatrapping

Filed under: Politics, Quotations — Tags: , , , , — Nicholas @ 01:00

Sometimes the kafkatrap is presented in less direct forms. A common variant, which I’ll call the Model C, is to assert something like this: “Even if you do not feel yourself to be guilty of {sin, racism, sexism, homophobia, oppression, …}, you are guilty because you have benefited from the {sinful, racist, sexist, homophobic, oppressive, …} behavior of others in the system.” The aim of the Model C is to induce the subject to self-condemnation not on the basis of anything the individual subject has actually done, but on the basis of choices by others which the subject typically had no power to affect. The subject must at all costs be prevented from noticing that it is not ultimately possible to be responsible for the behavior of other free human beings.

A close variant of the model C is the model P: “Even if you do not feel yourself to be guilty of {sin, racism, sexism, homophobia, oppression, …}, you are guilty because you have a privileged position in the {sinful, racist, sexist, homophobic, oppressive, …} system.” For the model P to work, the subject must be prevented from noticing that the demand to self-condemn is not based on the subject’s own actions or choices or feelings, but rather on an in-group identification ascribed by the operator of the kafkatrap.

It is essential to the operation of all three of the variants of the kafkatrap so far described that the subject’s attention be deflected away from the fact that no wrongdoing by the subject, about which the subject need feel personally guilty, has actually been specified. The kafkatrapper’s objective is to hook into chronic self-doubt in the subject and inflate it, in much the same way an emotional abuser convinces a victim that the abuse is deserved – in fact, the mechanism is identical. Thus kafkatrapping tends to work best on weak and emotionally vulnerable personalities, and poorly on personalities with a strong internalized ethos.

In addition, the success of a model P kafkatrap depends on the subject not realizing that the group ascription pinned on by the operator can be rejected. The subject must be prevented from asserting his or her individuality and individual agency; better, the subject must be convinced that asserting individuality is yet another demonstration of denial and guilt. Need it be pointed out how ironic this is, given that kafkatrappers (other than old-fashioned religious authoritarians) generally claim to be against group stereotyping?

There are, of course, other variants. Consider the model S: “Skepticism about any particular anecdotal account of {sin, racism, sexism, homophobia, oppression, …}, or any attempt to deny that the particular anecdote implies a systemic problem in which you are one of the guilty parties, is itself sufficient to establish your guilt.” Again, the common theme here is that questioning the discourse that condemns you, condemns you. This variant differs from the model A and model P in that a specific crime against an actual person usually is in fact alleged. The operator of the kafkatrap relies on the subject’s emotional revulsion against the crime to sweep away all questions of representativeness and the basic fact that the subject didn’t do it.

Eric S. Raymond, “Kafkatrapping”, Armed and Dangerous, 2010-07-18.

August 24, 2018

QotD: Kafkatrapping

Filed under: Politics, Quotations — Tags: , , , — Nicholas @ 01:00

One very notable pathology is a form of argument that, reduced to essence, runs like this: “Your refusal to acknowledge that you are guilty of {sin,racism,sexism, homophobia,oppression…} confirms that you are guilty of {sin,racism,sexism, homophobia,oppression…}.” I’ve been presented with enough instances of this recently that I’ve decided that it needs a name. I call this general style of argument “kafkatrapping”, and the above the Model A kafkatrap. In this essay, I will show that the kafkatrap is a form of argument that is so fallacious and manipulative that those subjected to it are entitled to reject it based entirely on the form of the argument, without reference to whatever particular sin or thoughtcrime is being alleged. I will also attempt to show that kafkatrapping is so self-destructive to the causes that employ it that change activists should root it out of their own speech and thoughts.

My reference, of course, is to Franz Kafka’s The Trial, in which the protagonist Josef K. is accused of crimes the nature of which are never actually specified, and enmeshed in a process designed to degrade, humiliate, and destroy him whether or not he has in fact committed any crime at all. The only way out of the trap is for him to acquiesce in his own destruction; indeed, forcing him to that point of acquiescence and the collapse of his will to live as a free human being seems to be the only point of the process, if it has one at all.

This is almost exactly the way the kafkatrap operates in religious and political argument. Real crimes – actual transgressions against flesh-and-blood individuals – are generally not specified. The aim of the kafkatrap is to produce a kind of free-floating guilt in the subject, a conviction of sinfulness that can be manipulated by the operator to make the subject say and do things that are convenient to the operator’s personal, political, or religious goals. Ideally, the subject will then internalize these demands, and then become complicit in the kafkatrapping of others.

Eric S. Raymond, “Kafkatrapping”, Armed and Dangerous, 2010-07-18.

February 25, 2017

QotD: Redefining “White Fragility”

Filed under: Politics, Quotations — Tags: , , , , — Nicholas @ 01:00

In the spirit of reciprocity, I’ll attempt an alternative, and perhaps more realistic, definition. “White fragility” is the unremarkable fact that people by and large don’t like being slandered as racists and then assigned with some pretentious collective guilt, the supposed atonement for which requires deference to actual racists and predatory hokum merchants.

As Hippogryph notes in the comments, the official definition of “white fragility” looks an awful lot like Kafkatrapping, a dishonest and pathological manoeuvre, a form of emotional bullying, in which the denial of an unproven and insulting accusation is instantly seized upon as damning confirmation of said accusation. The object being to inculcate pretentious guilt via some notional group association, making a person feel somehow responsible for the actions of others, even strangers long dead, over whom he or she has zero influence. It’s an attempt to induce a profound unrealism, and thereby compliance.

David Thompson, “Fashionable Malice”, davidthompson.com, 2017-02-15.

October 31, 2014

US government’s no-fly list at an all-time high

Filed under: Government, Law, Liberty, USA — Tags: , , , — Nicholas @ 07:13

In The Atlantic, Conor Friedersdorf talks about the travesty that is the US government’s no-fly list:

An image accompanying the scoop starkly illustrated an out-of-control watchlist. (The Intercept)

An image accompanying the scoop starkly illustrated an out-of-control watchlist. (The Intercept)

Months ago, The Intercept reported that “nearly half of the people on the U.S. government’s database of terrorist suspects are not connected to any known terrorist group.” Citing classified documents, Jeremy Scahill and Ryan Devereaux went on to report that “Obama has boosted the number of people on the no fly list more than ten-fold, to an all-time high of 47,000 — surpassing the number of people barred from flying under George W. Bush.” Several experts were quoted questioning the effectiveness of a watch list so expansive, echoing concerns expressed by the Associated Press the previous month as well as the ACLU.

The Intercept article offered a long overdue look at one of the most troubling parts of the War on Terrorism. Being labeled a suspected terrorist can roil or destroy a person’s life — yet Team Obama kept adding people to the list using opaque standards that were never subject to democratic debate. Americans were denied due process. Innocent people were also put on a no-fly list with no clear way to get off.

As the ACLU put it, “The uncontroversial contention that Osama bin Laden and a handful of other known terrorists should not be allowed on an aircraft is being used to create a monster that goes far beyond what ordinary Americans think of when they think about a ‘terrorist watch list.’ If the government is going to rely on these kinds of lists, they need checks and balances to ensure that innocent people are protected.” The status quo made the War on Terror resemble a Franz Kafka novel.

September 9, 2013

Kafkatrapping

Filed under: Books, Media, Politics — Tags: , , — Nicholas @ 10:07

Christopher Taylor on the way to shut down an opponent’s argument by accusing them of a thoughtcrime:

Another nifty trick is to accuse someone of something because you don’t care for what they think or say, then if they deny it, call that proof of their evil. It’s called Kafkatrapping, and it works like this: “if you start anything with the words ‘I’m not racist’ well that’s proof you are.” Don’t like someone’s position but cannot factually or rationally refute it? Just Kafkatrap them.

The term Kafkatrapping comes from the book The Trial by Kafka in which the victim is accused of undefined crimes against humanity and destroyed by his denying them. It works like this:

    Person A: Its sad that men are raped so much more than women in America.

    Person B: You’re a sick sexist for even suggesting that.

    Person A: but its true, see this report from the Obama administration? I’m not sexist, I’m just telling you the facts.

    Person B: Your refusal to admit your sexist nature is proof of it.

Just denying your guilt is called proof of it and all rational discussion breaks down because it has become pointless. The argument is not based on facts, truth, reason, or intellectual inquiry, it is a schoolyard argument from the 5th grade which has nothing to do with truth. Its about destroying your opponent, keeping your position intact, and making the other person look bad.

And its inevitable that when people reject reason and objective truth, they’re reduced to childish arguments from emotion and strength. Its all you have left, and all you can use. The more this becomes predominant in a society, the more effective it becomes because people are less and less equipped to even begin to debate rationally.

January 16, 2013

When Kafka met Sandy

Filed under: Bureaucracy, Government, USA — Tags: , , , , , — Nicholas @ 09:53

In the Wall Street Journal, Roger Kimball talks about the experience of trying to put your life back together after a major storm damages your home:

Like many people whose houses were badly damaged by Hurricane Sandy, my family and I have been living in a rented house since the storm. Unlike some whose houses were totalled, we could have repaired things and been home toasting our tootsies by our own fireplace by now. What happened?

Two things: zoning (as in “Twilight Zone”) and FEMA.

Our first exposure to the town zoning authorities came a couple of weeks after Sandy. We’d met with insurance adjusters, contractors and “remediation experts.” We’d had about a foot of Long Island Sound sloshing around the ground floor of our house in Connecticut, and everyone had the same advice: Rip up the floors and subfloors, and tear out anything — wiring, plumbing, insulation, drywall, kitchen cabinets, bookcases — touched by salt water. All of it had to go, and pronto, too, lest mold set in.

Yet it wasn’t until the workmen we hired had ripped apart most of the first floor that the phrase “building permit” first wafted past us. Turns out we needed one. “What, to repair our own house we need a building permit?”

Of course.

Before you could get a building permit, however, you had to be approved by the Zoning Authority. And Zoning — citing FEMA regulations — would force you to bring the house “up to code,” which in many cases meant elevating the house by several feet. Now, elevating your house is very expensive and time consuming — not because of the actual raising, which takes just a day or two, but because of the required permits.

Kafka would have liked the zoning folks. There also is a limit on how high in the sky your house can be. That calculation seems to be a state secret, but it can easily happen that raising your house violates the height requirement. Which means that you can’t raise the house that you must raise if you want to repair it. Got that?

“A paradox, a paradox, a most ingenious paradox. Ha, ha, ha, ha, ha, ha, ha, ha, this paradox.”

H/T to Monty for the link. Monty also has this meditation on bureaucracy:

This is where Leviathan does the most damage, I think. Tyranny is always a danger in centralized governments, but a greater danger is the proliferation and growth of bureaucracies. The rules become ever more Byzantine, ever more contradictory, ever more pointless, and ever more expensive (both to implement and comply with). The bureaucracies themselves achieve a life outside the body politic: they persist, age after age, irrespective of their political origin. Their sole imperative (regardless of their ostensible purpose) is to perpetuate themselves. They are an amoeba, growing to engulf everything they touch — not because they are evil, necessarily, but simply because it’s in their nature to do so. They cannot help themselves. Bureaucracies — lethargic, slow, risk-averse, rules-bound, pedantic, expensive, often causing more harm than good — are perhaps the very worst creation of human society.

July 20, 2010

Useful neologism of the day

Filed under: Politics, Religion — Tags: , , — Nicholas @ 00:32

Eric S. Raymond performs a useful public service by naming and defining a very common tactic used to induce guilty feelings in the general populace:

One very notable pathology is a form of argument that, reduced to essence, runs like this: “Your refusal to acknowledge that you are guilty of {sin,racism,sexism, homophobia,oppression . . .} confirms that you are guilty of {sin,racism,sexism, homophobia,oppression . . .}.” I’ve been presented with enough instances of this recently that I’ve decided that it needs a name. I call this general style of argument “kafkatrapping”, and the above the Model A kafkatrap. In this essay, I will show that the kafkatrap is a form of argument that is so fallacious and manipulative that those subjected to it are entitled to reject it based entirely on the form of the argument, without reference to whatever particular sin or thoughtcrime is being alleged. I will also attempt to show that kafkatrapping is so self-destructive to the causes that employ it that change activists should root it out of their own speech and thoughts.

My reference, of course, is to Franz Kafka’s “The Trial”, in which the protagonist Josef K. is accused of crimes the nature of which are never actually specified, and enmeshed in a process designed to degrade, humiliate, and destroy him whether or not he has in fact committed any crime at all. The only way out of the trap is for him to acquiesce in his own destruction; indeed, forcing him to that point of acquiescence and the collapse of his will to live as a free human being seems to be the only point of the process, if it has one at all.

[. . .]

It is essential to the operation of [the kafkatrap] that the subject’s attention be deflected away from the fact that no wrongdoing by the subject, about which the subject need feel personally guilty, has actually been specified. The kafkatrapper’s objective is to hook into chronic self-doubt in the subject and inflate it, in much the same way an emotional abuser convinces a victim that the abuse is deserved — in fact, the mechanism is identical. Thus kafkatrapping tends to work best on weak and emotionally vulnerable personalities, and poorly on personalities with a strong internalized ethos.

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