Tag Archives: Coronavirus commissars

The Recognition, by James Howard Kunstler

James Howard Kunstler uncorks on those who would save us from ourselves. From Kunstler at kunstler.com:

The climate change agitation is based on a central grandiose fallacy of our wobbling technocratic age: the idea that if you can measure enough stuff, you can control it. The master-wish in this case is what, exactly? To control the weather? (Which we might define as the day-to-day expression of the planet’s climate?) That ain’t gonna happen. In case you haven’t noticed, the business model of industrial civilization is already broken, and many of its dazzling tricks with it. And, anyway, the earth’s climate is forever and always changing, as is the adaptive response to it by human populations over the centuries, sometimes slowly and sometimes fast.

So, the net result of this year’s Glasgow Climate Summit is to pledge gobs of money from the “rich” nations to protect the poor nations, while mandating the reduction of oil, natgas, and coal in all nations, i.e., the global economy. Apropos of those “rich” nations, guess what: all of our modern money rests on promises to deliver future volumes of energy (and products of value made from it) and those promises are without basis in reality, so the money itself is increasingly worthless. Thus, the cost of getting that future energy exceeds the promises embedded in the money based on the energy. How’s that for a paradox? We’re the proverbial snake eating its own tail and now we’ve bitten off more than we can swallow.

We’re going to use less energy whether Klaus Schwab (and the Persian cat in his lap) likes it or not because our money is increasingly no good, which translates into a general loss of mojo for this round of civilization. The massive matrix of mutually self-reinforcing activities is seizing up — the mining, making, harvesting, and transport of stuff. That’s exactly what the “supply chain” melodrama is about. Of course, the Glasgow Summit did allow a bunch of people to feel self-important, to bethink themselves morally superior, which is the status currency of our time — the brownie-point having more actual value than the dollar these days. It certifies the “good” people and validates their persecution of the “bad” people, which is the central political drama of our time. The reward is power for its own sake, which is — let’s face it — the essence of evil.

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No Lives Matter, by Robert Gore

Our dystopia is their utopia.

The only way to control a substantial population is to murder enough that the rest are terrified into submission. But it isn’t really the control that’s the objective, it’s the murder. At root, murder stems from a grotesque hatred of one’s self, which animates a craven fear of anything and everything, particularly death, and paradoxically, a psychotic desire to kill one’s self and every other value. Only by understanding our enemies do we have any chance of defeating them.

The twentieth century and the two decades of this one offer ample material to study the psychology of evil. In the nineteenth century, Fyodor Dostoyevsky masterfully plumbed those depths. In the barren desert that constitutes today’s intellectual life, the study of history has been discarded and great literature ignored or burned. They’re casualties in the war being waged on anything that helps us understand ourselves. In one sense Dostoyevsky couldn’t have anticipated the collectivist charnel houses of the century to follow, but in one sense he did. He knew charnel houses were the work of individual souls, and one couldn’t grasp the one without examining the other.

With many minority groups claiming historical injustices against them and demanding remedial recognition and reparation, with official endorsement by many institutions of those claims and demands, and with their propagation via all major channels of communication, no voices have been raised in support of the indisputably smallest and most persecuted minority group—the individual. “Individual” and “individual rights” are words that must not be spoken.

Any recognition of the individual draws attention to the fundamental and massive violation of individual rights stemming from coronavirus totalitarianism and governments’ encouragement of riots, vandalism, and violence. In a Peanuts cartoon, Linus exclaims, “I love mankind… it’s people I can’t stand.” The game is always the same. In the name of some collective greater good—safety, anti-racism, fill in the blank—the wealth, property, work, rights, freedom, and lives of individuals are stolen. Of course the alleged greater good is never realized, but that was never the point. The fountainhead of any collectivist ideology is the hatred these lovers of mankind have for people and their pursuit of happiness.

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