rms
Active Member
she molested a child. sorry if your definition doesn't fit because she has a vagina and spacey does not
she molested a child. sorry if your definition doesn't fit because she has a vagina and spacey does not
she molested a child. sorry if your definition doesn't fit because she has a vagina and spacey does not
I don't understand the syntax of the emboldened clause.
But if I'm extrapolating, I'd say there's an assumption built into your response that the Guardian author's piece demands a post-scarcity future in order for egalitarian practices to work. I don't think that's the case at all. Maybe the author suggested this, I don't recall. But it's not a necessary factor in egalitarian institutions.
The harassed liberal is relentlessly driven by his Eumenidean guilt. It does not permit him to “let well enough alone” or “stick to his own cabbage patch” or decide that the trouble is “none of his business”; or to reflect that, though the evil is undoubtedly there and he is sincerely sorry for its victims, he doesn’t understand damn-all about it and even if he did he hasn’t got the brains and resources to fix it up.
There are probably far more credible people, I agree. But you did call both Dunham and Spacey child molesters. That sounds like equating language.
Obviously the author didn't suggest this. That's rather to my point. The author thinks that somewhere buried in this almost grossly exaggerated example of the problems of egalitarianism is something worthy of emulation. The author demonstrates, as is the norm in journalism, only a superficial knowledge with the subjects on which he writes. To quote James Burnham:
Sorry, don't think it's normal nor acceptable for what she did to her sister. And that's only what she admitted.
And her seemingly monthly "controversies" makes it even clearer she has some sort of hamburgerboy autism.
Didn't say sexual molestation so just seems like you're aiming to waste time today
I'm confused as to how there's nothing worth emulating in the example.
I guess I just don't find an envy culture and it's associated interpersonal and material poverty something worth emulating. I'm not sure why that's confusing.
On my phone so not bothering to quote but the last sentence was in reference to hbb @Einherjar86
Now you're specifically not assessing egalitarian values as transferable--you're saying that the values of this particular culture are inextricable from institutions or practices of envy and poverty.
Is the author not suggesting that certain egalitarian practices might be transferred from less than attractive cultures and implemented in our own? And that this can be accomplished without allowing our culture to conform in every respect to that same less than attractive culture? And would this not be an example of value transfer?
So, what it sounds like is that you don't actually believe that egalitarian values are transferable, since you can't seem to dissociate egalitarianism from poverty.
I'm asking whether you find egalitarian efforts emulable, regardless of various contingencies such as poverty or envy. You seem to be saying no, which is why I'm confused.
I'm not equivocating Dunham and Spacey. Dunham just has no standing to lecture anyone on ethics. The NYT couldn't find anyone more credible to lecture us? The headline alone just needs a tweak for Onion stats.
I am saying that you don't get the values without the behaviors and results (unless the behaviors don't track with the values and again, that introduces different problems). That doesn't make them not transferable. It makes them non-translatable.
Ah, fair fair. Admirable is a better word.
I think egalitarianism is admirable, generally speaking. I also think it can be associated with behaviors that are emulable.