TERFs: Executed via Circular Firing Squad

"Under Thatcher and then Blair and continuing up until our contemporary moment, the working class has seen its culture slowly and progressively destroyed," Deirdre O'Neill writes in this Medium article, and she's not happy about it. I can't say I blame her so far. I'm not happy about it either.

One of the consequences of the massive changes that have taken place in working class life over the last forty years of neo liberalism has been the erasure of class-consciousness and the loss of the language of class as an analytical framework within which to articulate and make sense of those changes.

Couldn't agree more. The article gives an account of how the left abandoned material, working class concerns in favor of cultural and identity based issues of greater concern to a careerist academic middle class that is generally accurate. It's also worth noting, however, that there was not, for a time, much choice of which way the leftist parties of the developed world should go. This was a long, painful and complicated process, so it's worth going over it again, in point form:

• Disillusion with Marxian socialism and materialism setting in on the post WW2 left, as the tyrannical nature of Stalin's U.S.S.R becomes known.
• The emergence of critical theory and the new left. The third world abroad and minorities at home are cast in the role once reserved for the industrial proletariat.
• The increasingly international business environment leading to what we came to call globalization. Mid to low skill level jobs that depended on union representation and a sophisticated regulatory welfare state to maintain a middle class lifestyle were among the first to be lost to the third world.
• Automation also proceeded apace in this time.
• Resulting in a decline in the political clout exercised by the unionized blue collar working class, itself became more conservative as a result of attaining a middle class level of existence after WW2. 
• These factors allowed the likes of Reagan and Thatcher to come to power in the US and UK, and they adopted policies that further weakened the power of organized labor. 
• Leftist governments such as those of François Mitterrand in France were forced to backpedal on social democratic reform due to the threat of capital flight and investment strike, which were becoming bigger clubs in the hands of the rich and powerful, and this trend would only increase into the internet age.
• Corporate media would lay the blame for this investment strike and capital flight on the flawed and anachronistic ideologies of the center left parties, and whip up popular backlash against social democratic ideas. Electorates now do corporate power's dirty work for it, urging leftist parties to get with the program and enact business friendly neoliberal policies, and in so doing giving those neoliberal policies a thin but very useful veneer of democratic legitimacy. 
• Communism unraveling in the U.S.S.R and its satellites, and the People's Republic of China embracing market reforms, discrediting socialism in the mainstream.
• New social movements emphasizing identity gradually becoming more mainstream in the late 20th century.
• Declining birth rates resulting in western governments relying on increased levels of immigration to top up population growth.
• Large numbers of women, people of color and immigrants entering the workforce swelling its numbers, further weakening labor's bargaining power, but also serving as a new basis of support for center left political parties.
• The shift to a more managerial role in the global economy results in increased emphasis on higher education in the western world as the key to a middle class lifestyle, while blue collar labor declines. A university degree, once the pedigree of the upper crust, now becomes the mainstay of the middle class.
• Concomitant with this is the identity based new social movements finding their stronghold in academia, concluding a long shift away from economics and towards culture in a western left disillusioned with the obvious flaws and failings of the so-called communist world.
• Abandoned by the "left", the working class becomes vulnerable to political exploitation from the right, which appeals to their resentments towards cultural elites but shifts their anger towards scapegoats - immigrants, minorities and the like, to gain their votes. Once in office, the right then abandons cultural populism in favor of economic neoliberalism. 

The upshot of all of this is that the leftist political parties of the first world shifted from the unionized blue collar working class to educated cosmopolitan urban knowledge workers as their basis of support, and they really didn't have much choice if they wanted to stay relevant in electoral politics. From the early 1980s onward, it simply wasn't possible to win an election on a socialist or social democratic platform in most developed nations. It's as simple as that. Sorry. I don't like it either, but that's the way it was, and in many places continues to be. Social democracy is struggling world wide, with few exceptions. One of these exceptions being, of all places, the USA, where Bernie Sanders has galvanized considerable support for a social democratic platform. 

Did the moneyed classes capitalize on their newfound advantages over the working class? Certainly. But was it all part of a conspiracy to destroy the working class right from the get go? I doubt it. In a way, that's really the damning thing about capitalism. It's destructiveness is so unintentional. Capital follows the path of least resistance and maximal profit by its nature. Conspiracy is not only unnecessary, but often counterproductive.

Which brings us to the second thrust of Deirdre's article, summed up in this passage:

In the light of this its difficult not to consider the rapid rise of transgender ideology and its concomitant activism enthusiastically embraced by the middle class left, to be connected to the dismantling of radical politics over the last 40 years and the demoralization and feelings of defeat it has engendered.

From here, the article veers into "TERF" or trans-exclusionary radical feminist territory. While I sympathize with some if its criticisms of "transgender ideology" the problem I see with the older 2nd wave TERF brand of radical / socialist feminism is that they opened the door to all of the metapolitical tactics that the transgender ideologues are now using on them. That the intersectional transgender movement would upset the TERFs has more than a whiff of karmic justice to it. The transgender activists have not only beaten the TERFs at their own game, they've beaten the TERFs at the very game the TERFs wrote the rules for.

That's gotta hurt.

Let's take a closer look.

Transgender activism has presented the privileged with an opportunity to ignore questions of class inequality while at the same time allowing some the opportunity to perform a superficial radicalism and progressiveness.

This was radical feminism from the 1960s onwards. Shooting down the romantic overtures of the male of the species took on the moral and cultural gravitas of a revolutionary act against tyrannical power in the ego drenched minds of pseudo intellectual women and their male lapdogs from the 1980s onwards, at least as far as most mainstream media was concerned. A lot easier than unionizing the local supermarket, I suppose. If society is going to legitimize any demographic's favorite activity as an act of glorified transgression against supposedly illegitimate power structures, who wouldn't jump at the chance if it was their group that would be so privileged?

The transgender movement demands a rejection of biological reality. There is something very terrifyingly fragile about our commitment to reasoned debate if we can so nonchalantly cast aside facts such as our biological constitution.

TERFs were looking on much of gender as being no more than a social construct going back to the 1960s. Many such feminists went as far as to claim that heterosexuality itself was little more than a creation of the patriarchy designed to objectify and oppress women, and would dismiss all arguments to the contrary appealing to evolution and biology as mere apologetics for male power and privilege.

Funny how it's okay to handwave realities we don't like when we're the ones in the privileged position of being able to call others out on their privilege. When it's us who are supposedly privileged, that's when it's different. That's when the Anita Sarkeesians of this world suddenly start understanding where the Carl Benjamins of this world have been coming from all this time.

There has been a glaring refusal on the part of the left to come to terms with the question of transgenderism and its impact on women and by women I mean people who belong to the sex class that has ovaries and is able to give birth.

There has been a glaring refusal on the part of the left to come to terms with the twin and intersecting questions of feminism and neoliberalism and their impact on men and by men I mean people who belong to the sex that has testicles and are able to impregnate women. A "left" consisting of a bunch of infighting identity based movements drawing their lines of concern only up to the point where their own "marginalized" identities can be deployed for political and social advantage is not a left that can successfully push back against global neoliberal hegemony.

The levels of groupthink necessary to keep this ship afloat, the self censorship, the intimidation, the blatant dishonesty, the denial of debate with howls of ‘transphobia’ point to a left in deep crisis.

You don't say! Just replace howls of transphobia with howls of racism and howls of misogyny and I think you get the picture. Back in the 1990s, liberal feminists along the lines of Christina Hoff Sommers, Camille Paglia and Cathy Young were describing the radical feminist women's studies classrooms in very similar terms. You can guess how well they were, and continue to be, received in feminist circles.

Are we starting to notice a pattern here?

The middle class dominated left has abandoned its obligation to critically engage, to clarify and to lead on the political issues of the day. Instead it has simply accepted the terms of the debate put forward by the trans militants (including their really basic conflation of sex and gender). This failure is rooted in the left’s acceptance of identity politics with its assumption that how a group (or the primary definers within a group) articulates its oppression is the last word in the matter.

This is called Standpoint theory and was a central element in radical feminist ideology almost right from its inception, and the source of much of its authoritarian and antinomian character. Implicitly up into the 1980s, explicitly since then.  Related to this is the notion of a vanguard party or movement taking it upon itself to define who is and isn't part of the charmed circle they've taken it upon themselves to represent, and decide unilaterally what the group's interests are, on behalf of the entire group. This has been standard practice on the regressive authoritarian left going all the way back to Lenin.

The decision of liberal academia to acquiesce to the demands of the standpoint feminists and deligitimize any and all criticism of women's studies as misogyny, criticism of critical race theory/black studies as racism and so on has been a dagger to the heart of every good and noble aspiration that the political left has had over the last several decades. Centuries even. The damage that this has done has been absolutely incalculable. At the very least, it's laid the foundations for all of the excesses of current year SJW culture. And it wasn't done to appease the transgender activists. It was done to appease the second wave feminists in academia during the 1970s and 80s.

The closing down of the complexities of this discussion with the mantra ‘transwomen are women’ is profoundly undemocratic. In a properly functioning democracy the concerns of everyone would be included in an open and transparent discussion.

The concerns of everyone would be included in an open, transparent discussion? Would this include men's rights activists, typically brushed off as misogynists? Would this include that segment of the working class opposed to high levels of immigration, typically handwaved as racists? Would this include feminists who are not women of color? Typically brushed off as white feminists? Would this include cisgender heterosexual black males, sometimes brushed off as "hoteps" or as "the white people of black people?" Would this include white cisgender homosexual males, who are branded as misogynistic for doing exactly what TERFs think white cisgender females should be doing: rejecting the opposite sex for sexual and romantic partnership? Does it include the white male class conscious working class, the "brocialists" so called?  Does it include the original alt-left; race conscious white socialists? We wouldn't want to leave anybody out now, would we?

I think we all know what Deirdre's answer to all of those questions would be.

While I agree that stratifying people in accordance to how "marginalized" they are is incredibly counterproductive and completely contrary to the notions of inclusivity and equality that the social justice crowd so loves to pay lip service to, once again we can hardly lay the blame for this at the feet of the recent wave of transgender activism. Welcome to the world non-black, non-women and non-queer leftists have been living in ever since the summer of love, Deirdre. I'm pretty sure I can guess your response. Some sort of sneer about really giving a shit about the privileged class. Well then, forgive me if I don't give a shit about whatever frustrations you've suffered at the hands of the transgender activists. So much for solidarity, or an injury to one being an injury to all, I guess.

Instead, critical thinking is relabeled ‘transphobia’, even basic facts are now apparently a sign of Trump leaning tendencies (thereby ensuring that the Right will own this issue, because the left cannot sensibly discuss it). Rather than fighting for us all to transition to a fairer more equal society, the social justice warriors focus on the right of men to adopt the stereotypes that most women have long ago rejected.

Once again, this pandora's box was flung open by the 1960s and 70s wave of radical feminism, and this now apparent sense of indignity and having been cheated by transgender activists utilizing all the same methods reveals just how arrogant and bloated with a sense of entitlement feminism's 2nd wave really was. Who decided what "stereotypes" were "outdated" and that any defense of traditional notions of femininity and masculinity, even if voluntarily adopted instead of socially mandated - was indicative of far right politicial leaning? What are we to make of women who are frustrated with being shamed out of activities deemed too traditionally feminine, such as being stay at home moms, getting married or having romantic relationships with men? Your frustration with being silenced by transgender activists is understandable, Deirdre, but what about all the people who had to be silenced so that your brand of misandrist radical feminism could become hegemonic in academia and most media?

Contrary to current year perspectives, the academy of the mid 1970s onward wasn't some stronghold of ideological pluralism and sexual license that we've only very recently lost. Rather, it was the anti heterosex radical feminists who had seized the commanding heights of politically correct discussion, and they were saying to male liberals all the same things this article accuses transgender activists of saying to TERFs. A decade prior, the 2nd wave radfems had done the same thing to the 1960s new left. When the male radicals of the time accused the feminists of distracting from and derailing class based politics, I'm sure we can all guess how sympathetic the radfems of the time were.

Welcome to the Revolution

Hell, it may not even have really begun there. The new left had supplanted the old by sidelining the blue collar proletariat in favor of the third world and ethnic minorities. The old left had supplanted the classical liberals by sidelining the property owning bourgeoisie in favor of the industrial workers, the classical liberals sidelined the aristocracy and the clergy, and so on. With but little exaggeration, we can trace this back all the way to the signing of the Magna Carta.

All of this points to the fatal flaw at the heart of the direction the left has gone in almost since its inception. A politics based on the oppression olympics, so called, is doomed to fail. Sooner or later, you meet someone more oppressed than you, and the moral force with which you've been pressing your claims against those higher up the social hierarchy than yourself now compel you to yield to those pressing claims against you from below.  We need a better approach. We need a comprehensive theory of liberation applicable to all, rather than a ceaseless dialectic of oppressed and oppressor, a dialectic that promises revolution, but only seems to deliver a circular firing squad.

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Regressive Left Pt. 5: Radical Ruckus

The feminist and critical race theories that swept higher education in the 1980s did not spring suddenly from nowhere. Radical feminism emerged as an outgrowth of the so called new left of the 1960s, and these were in turn influenced by the German Institute for Social Research, more commonly known as the Frankfurt School. It is to these that we now turn our attention.

It is important that we divest ourselves of the notion of "good second wave, bad third wave" when it comes to feminist radicalism. Alongside reforms necessary to achieve the worthy goal of gender equality was a deeply regressive streak has marked the shadow side of feminism from its inception. As we will discover in future installments of this series, ideas surrounding the abolition of the family and marriage as core kinship arrangements and replacing this with communal child care and free love go back to the utopian communalists of the early 19th century, on both sides of the Atlantic. While for some this might not sound so bad, consistent throughout the movement's history is an ideological purism that was disdainful of notions such as privacy and individual rights. Thus, what came to be called radical feminism in the late 1960s, early 1970s was itself less of a break from the feminist tradition than it first appeared, just as the third or fourth or whatever wave we're on now is less novel than is commonly believed once delved into a little.

While some on the new left of that time tried to argue that feminism merely distracted from the more "important" issues of class, race and war, the feminists had claimed the ideological and moral high ground by establishing themselves as oppressed and men, even male leftists, as oppressors, as well as by extending its radical critique further, into even people's most private and intimate relationships and innermost thoughts. The new left, intentionally rooting itself in a critical theory much more comprehensive than the mere economic relations emphasized by Marxism, had set the precedent whereby more totalistic and sweeping forms of critique took precedent over lesser, mere "institutional" forms, was without any kind legitimate defense against the feminist criticisms.

Early second wave feminist organizations and activists, such as the October 17th movement, later renamed The Feminists, founded in the late 1960s by radical activist Ti-Grace Atkinson, well exemplified the strange sort of co-dependency that so often exists between radical egalitarianism on the one hand, and the totalitarian impulse on the other. While an even then sympathetic media showed the public a movement of idealists committed to uplifting women's status in a patriarchal world - a laudable goal - the reality underlying the image was much more - to borrow one of their own terms - problematic.

The group did away even with the concept of elected offices, since these created hierarchy, and lots were drawn to delegate tasks once done by officers to the membership on a rotating basis. While idealistic, this also diminished group efficacy as the talents of the membership were misappropriated and project continuity continually disrupted. The group became almost cult-like in its level of demands placed on the membership, and the zealous degree of in-group policing. Members who were late for meetings or put private and personal priorities ahead of the movement's were reprimanded.  It was determined, for example, that no more than 1/3 of the membership could consist of married women (and later barring married women all together), since marriage was determined to be an oppressive institution and married women risked having their loyalties divided between the group and their families.

Early feminism was known for the practice of "consciousness raising" wherein members would hold group "struggle sessions" to borrow a term from the Maoist lexicon, wherein they'd discuss their experiences of life in a patriarchal society. The concept of disadvantaged people joining together to discuss their problems and strategize about ways of dealing with them is not inherently regressive, and is indeed a potentially liberating and democratic exercise. However, as is often the case with regressive leftism, the devil is in the details.

Activist Kathie Sarachild, who coined the term consciousness raising, produced an article entitled "A Program for Feminist Consciousness Raising" which makes these diabolical details immediately apparent to anyone with any penchant of how ideological indoctrination works.  Sarachild outlines "classic forms of resisting consciousness" some of which include:

• Excusing the oppressor (and feeling sorry for him)
• False identification with the oppressor and other socially privileged groups
• Shunning identification with one's own oppressed group and other oppressed groups
• Thinking one has power in the traditional role
• Belief that one has found an adequate personal solution or will be able to find one without large social changes
• Self cultivation, rugged individualism, seclusion and other forms of go-it-alonism

In short, dependency on the group was intentionally fostered by demonizing persons outside the group or those women who had succumbed to "false consciousness" and strayed from the narrow path of the one true faith. As Eric Hoffer puts it in his seminal work on ideological fanaticism: "To be in possession of an absolute truth is to have a net of familiarity spread over the whole of eternity. There are no surprises and no unknowns." 

You may be asking: why should I be concerned about this? What impact could a small handful of marginalized radicals half a century ago possibly have in today's world? While bizarre and eccentric, surely the excesses of the early radical feminists could be forgiven in light of the vastly greater evils they struggled against?  

The answer is that the early radical feminists, though not wholly innovative as mentioned previously, did lay the foundations for how their more enduring and successful sisters in academia a generation later would operate, and what their core ideology would be. And that, in turn, is what gave rise to the current cultural hegemony of the SJWs. The emphasis placed by consciousness raising on activism and group solidarity around the idea of an infallible doctrine was carried over into the women's studies classroom.  The second wave notion that "the personal is the political" began the process of legitimizing the politicization of individual's private choices, which when coupled with critical theory (which we'll soon examine) laid the groundwork for the legitimization of feminist criticism and now colonization of popular culture. Even sex was not spared the critical gaze, and it was here that doubt was cast on women's capacity to legitimately consent to heterosexual relationships, so comprehensive was the grip of patriarchy theorized to be on not only the material conditions, but the very thoughts of the downtrodden and marginalized.

The radical feminists were an outgrowth of the new left of the 1960s, and here the apple did not fall far from the tree. This period in the history of western radicalism, perhaps the most legendary and romanticized in western history, is deep and complex, with a lot of ins and a lot of outs, as the old saying goes. It cannot be dealt with in any real measure of detail here. What was seen repeatedly, however, were the problems inherent to a politics committed to dramatic and sweeping changes to the very structure of society and human relationships, and how difficult this is to effect without resorting to regressive means.

Perhaps the definitive new-left organization was the Students for a Democratic Society, or the SDS for short. Here again, as with the feminists, we see the wide gap that separates the idealistic origins of radical egalitarian activism, and the frequently regressive and violent acts that follow. 

In his brilliant work, The Dark Side of the Left, author Richard J. Ellis traces the movement, beginning with its origins in the idealism expressed in the Port Huron Statement, authored primarily by SDS front-man Tom Hayden. The SDS criticized not only the pervasive racism and inequality of American society at the time, but also the failure of the old-left, with its ossified trade unions and bureaucratized socialist parties, to adequately address the problems. The SDS would move beyond its origins as the student wing of old left League for Industrial Democracy.  Bureaucratic capitalism and socialism alike were denounced in favor of a more comprehensive and inclusive participatory democracy. 

The old left's dogmatic Marxism and idealization of the Soviet Union were held to criticism, though the new left would come to repeat the same mistakes with its own idealization of third world revolutionaries such as Chairman Mao, Fidel Castro and the Vietcong.  Today's regressive left, condemned by Maajid Nawaz for its idealization (or at least refusal to condemn) Islamist societies is indeed following a very well trodden path. 

The SDS committed itself to many laudable goals, including civil rights, southern voter registration, opposition to the Vietnam war, anti poverty activism and a more thorough democratization of American society. But, as Ellis observes, its utopian ideals were liabilities to group efficacy. Like the feminists would a short time later and that its spiritual successors in the anti-globalization movement and Occupy Wall Street would decades later, the SDS undertook experiments in radical democracy that caused more problems than they solved. A commitment to direct democracy consensus decision making that might have been workable on a very small scale caused organizational paralysis that only worsened as the decade of the 1960s progressed. Meetings became notoriously long and drawn out. The group squandered its credibility on the romanticization of both the marginalized poor at home and oppressive regimes abroad, such as Castro's Cuba and Ho Chi Minh's Vietnam.

In group loyalty grew harder to maintain as the movement became increasingly disconnected from mainstream political life. The time honored methods of maintaining group cohesion became increasingly paramount. Namely the demonization and devaluation of society outside the group. For leftist groups whose nature was to champion the people against the oppressive system, this became (and remains) a difficult circle to square. The outcome, by the late 1960s, were the reasons that the rational reaction among long time observers to the antifa riots surrounding Trump's 2017 inauguration and at college campuses around the nation that same year would have been a strong sense of deja-vu. The 1968 democratic party convention and the final SDS convention in 1969, followed by the "days of rage" - led and instigated by antifa's spiritual predecessors, the Weather Underground-in Chicago that fall, saw what would have made the rioting we've seen in recent years look tame.   

As with the feminist radicalism of the time, the new left of the 1960s remains relevant today because in many crucial respects, it never really ended. The weathermen would go underground and eventually fade away during the 1970s, but the romance of the 1960s revolutionaries at home and abroad remained and influenced the culture of the west. Looking back, one wonders why it took until 2016 to return with the vengeance that it finally did. Then again, looking at the WTO protests of the late 1990s and Occupy Wall Street following the 2008 great recession, it becomes apparent that it never really went away completely, even in the US. 

It is worth looking, then, at the intellectual and ideological origins of the new left, as these origins explain events in 1968 as well as they do events in 2017. The often maligned German Institute for Social Research, more commonly known as the Frankfurt School, had its origins in post world war one Germany. Max Horkheimer differentiated critical theory from traditional theory in that "it seeks to liberate human beings from the circumstances that enslave them."

A noble endeavor.  Critical theory, both in the Frankfurt School and outside of it, has become a vast body of work, with perhaps the only consistency being its complexity. Like the French postmodernists whom we discussed previously, who owe much intellectual lineage to Frankfurt despite their frequent disagreements, Frankfurt critical theory is notoriously vague, abstract and dense material to study. Key works of critical theory include The Dialectic of Enlightenment by Max Horkheimer and Theodor Adorno, The Authoritarian Personality coauthored by Adorno and several other Frankfurt Intellectuals, and The One Dimensional Man by Herbert Marcuse.  There are many, many others.

Early critical theory draws on the ideas of Sigmund Freud as much as on the ideas of Karl Marx, to leave the strict economic determinism attributed to Marx behind and to suggest that repression was psychologically internalized, like a form of neurosis. Their critique went beyond the capitalist mode of production and began deconstructing western civilization itself, largely in an attempt to explain why fascism and not socialism ended up benefiting politically from the great depression, the greatest crisis in the history of capitalism, as well as the reasons why authoritarian norms were reproduced inside the ostensibly socialist Soviet Union. 

In some cases, modernity and the enlightenment themselves were held to criticism. It was not merely that reason, rationality and the scientific method resulted in technology that extended the power and reach of any would-be tyrant. It was that domination and oppression were literally encoded into these ways of thinking. Knowledge itself was seen as a thing to be mastered and controlled. Later identitarian variations on this idea framed the enlightenment as the "colonization" of knowledge in the case of race theorists or the "penetration" of knowledge in the case of feminist theorists. The reason for the metaphors should be obvious. 

Here we see some of the origins of the reemergence of romanticism, the original counter-enlightenment, that swept the world in the 1960s, exemplified by the flower-child era.  Emphasis is placed on subjectivity and experience over rationalism and empiricism, and people and cultures who were more expressive and were supposed to have lived in harmony with nature are extolled in preference to the regimentation thought inherent to a strictly enlightenment world view.

This romanticist turn on the left was in response to the failures of Marxism: its failure to triumph in the west, as well as its failure to realize a liberated society in the USSR and its satellites. Socialist economic ideals were not abandoned, mind you, not yet at least. But they would increasingly take a back seat to cultural issues and a critique of mass society. As exemplified by the SDS we looked at earlier, the radical left would focus less and less on the unions and socialist parties, who had become ossified, bureaucratic and conservative. More emphasis was placed on media and academia, as this was where ideas were produced and disseminated.

This leads us to the idea of a “long march through the institutions” - this idea that a vanguard of leftist intelligentsia were going to gradually ascend to prominent positions in cultural institutions and use those positions of influence to shape the population according to their liking. Here we see precedent and origins for the "transformative" educational initiatives that feminist theorists would undertake decades later. This is the dreaded "cultural Marxism" so often touted by the right wing as the cause of the erosion of western cultural vitality. And not without some warrant, though we've seen that the critical theorists were distrustful of orthodox Marxism as well.  Contrary to popular belief, it was not Italian Marxist Antonio Gramsci who coined the concept of the long march (though his ideas of “cultural hegemony” as an explanation for a lack of revolutionary consciousness among western working classes warrant comparison to critical theory) but rather a German student leftist by the name of Rudi Dutschke. 

Like many elements we look at in our study of the regressive left, critical theory is not inherently regressive. Collective self reflection of this nature can be a good thing. But the right wing is not as without cause for concern as the orthodox progressives in places like rationalwiki (ha ha!) would have us believe. The inversion of the modernist ideas of western exceptionalism, white man's burden and manifest destiny that we see among SJWs today - the view that white European culture is uniquely and exceptionally evil no doubt finds a good part of its origins in Frankfurt School inspired ideas. Western civilization's loss of robustness and confidence in its own history and traditions is fast revealing itself to be causing as many, if not more problems than it's solving. 

In addition, Frankfurt School intellectuals were not themselves immune to their own brand of authoritarianism, even as they sought to themselves understand the Authoritarian Personality more deeply. As a more historical example, observe Herbert Marcuse’s infamous concept of “repressive tolerance”, appearing in the 1965 publication A Critique of Pure Tolerance, asserting that censorship and repression of conservative and right wing ideas was justified in a way that repression and censorship of liberal and progressive ideas were not was, perhaps the most glaring example.  This idea, itself derived from Leninist thinking that we'll look at in future installments, also underlies and precedes the power-plus-prejudice formulation we looked at in the last installment, and the kinds of hypocrisies this enables. 

The Radical Ruckus that was kicked up in the 1960s and 70s obviously failed to transform society in the ways they'd hoped. This was due to the contradictions inherent to radical egalitarian thought and activism, as expressed by Ellis in Dark Side of the Left.  But neither was it completely defeated either, despite an ostensibly conservative turn in the political climate come the 1980s. The radicals retreated into counter cultural enclaves and, of course, the humanities and social sciences in academia, with results we saw in the previous installment, Postmodern Pandemonium. The feminist transformation of the academy was the success of the long march through the institutions, with regressive results we're now seeing both on and off campus.

It would be tempting to ask: where was the right wing in all of this? For all the panic you've no doubt recently heard from the right about cultural Marxism, conservatism had, by and large, been poorly equipped to handle this regressive left coup in the academy, and from there in the broader popular culture.  

To be continued in Part 6: Conservative Complacency. 

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