by Eddie Scarry
Privilege
is an outgrowth of the social justice movement, that branch of
political activism that asserts there’s an inherent unfairness, and
prejudice, rooted in American life. This unfairness manifests itself in
the oppression, grievance, and victimization of women, nonwhites, gays,
lesbians, and even transsexuals. It’s an ideology that demands that the
country’s very foundations, customs, and norms be reordered to right all
of its wrongs. The goal of the movement isn’t always clear because it
frequently changes, depending on which set of people is deemed to have
suffered adequately and which set is guilty of some form of privilege.
Because the movement operates largely by using shame, it can sometimes
seem that shame is in itself the objective.
Friedrich Nietzsche directly influenced today’s version of
social justice by asserting that there is an inseparable link between
morality and power. He wrote in his 1887 book
On the Genealogy of Morality
that those who wished to overthrow the established hierarchy intended
to invert it so that the bottom would become the top and vice versa.
This wasn’t his prescription for society, but rather a severe criticism
of the tendency to view society’s subordinates as inherently moral.
“Only those who suffer are good,” he wrote with acrimony. “Only the
poor, the powerless, the lowly are good; the suffering, the deprived,
the sick, the ugly, are the only pious people, the only ones saved,
salvation is for them alone, whereas you rich, the noble and powerful,
you are eternally wicked, cruel, lustful, insatiate, godless, you will
also be eternally wretched, cursed and damned!”
Nietzsche was identifying and criticizing the notion that
those at the bottom of civilized societies should be presumed virtuous
and admirable simply by nature of their suffering and disadvantages. But
that concept is precisely what forms the basis of the present social
justice movement. According to the movement and its ideology, the good,
virtuous, and admirable are those who claim to have been aggrieved on
account of their race, gender, or sexuality. Under social justice,
asserting grievance and claiming oppression earns an individual a higher
moral worth than those who are deemed “privileged.”
Who has the power in America’s culture now? The social
justice movement does, and that power is reinforced by Hollywood, the
news media, academia, and much of the Washington political
establishment. Social justice ideology first spread through the
universities and from there, to the other hubs of American culture. It
went from university academics, who taught it to their students, and
then flowed from them to screenwriters and journalists. What’s seen in
Hollywood entertainment and in national newspapers, on the TV news, and
on the internet becomes a piece of our collective culture. With enough
repetition, it’s then absorbed into the mainstream. This is how social
justice ended up everywhere.
The ridiculous notion that individuals hold their own
truths, as reflected in the asinine “live your truth” mantra, is a key
feature of the social justice movement’s ideology. It’s linked to what
early 20th-century Hungarian theorist Georg Lukacs called “standpoint
epistemology.” Epistemology is the philosophy of understanding human
knowledge. Standpoint epistemology, or standpoint knowledge, holds that
the perspective of a certain person can lend that individual access to a
unique truth that others don’t have and can never obtain. Lukacs
developed the concept in his 1923 work
History and Class Consciousness,
in which he refers to a kind of “knowledge” held by people of the
working class that “stands on a higher scientific plane objectively.”
In essence, depending on an individual’s identity — race,
gender, sexuality, or any combination thereof — he or she will have
access to a truth unobtainable to anyone who doesn’t share that
identity. Furthermore, social justice dictates that these truths must be
acknowledged as unchallengeable and that the “victims” who profess to
hold them are to be regarded with reverence.
In America, the earliest signs of social justice in its
current state began in the 1960s. Postmodern theories and ideas about
class resentments and struggles made their way from Western Europe,
spread among academics, and eventually gave birth to the third-wave
feminist movement, according to New York University professor Michael
Rectenwald. They spun off from there, creating the things that normal
people now dread: political correctness, affirmative action, calls for
reparations, identity politics, civil rights for infinite special
classes of citizens, and on and on.
Because the social justice ideology, the movement, and its
enforcers operate outside the purview of normal people, they have their
own concepts and terms, some or all of which you might not have heard
before.
According to Rectenwald, “social justice” as a
well-intentioned remedy to economic, societal problems traces back to
the 1840s, when Italian Catholic Jesuit priest Luigi Taparelli d’Azeglio
used the term to describe “the glaring lack of an adequate Catholic
response to industrialism and urbanization, with their associated social
and economic symptoms.” It was the “supplanting of guild-based cottage
industries by urban factories [and] the displacement of workers” during
the Industrial Revolution that moved d’Azeglio to state that a certain
social justice was required to remedy the impact it had had on the
laborers.
During that period, factories and advancements in machinery
disrupted the working classes of Western Europe, just as automation has
done to the Midwest in America today. The technological shift created
economic opportunity for some at devastating expense to others. “The
original social justice,” writes Rectenwald, “amounted to the protection
and mobilization of small charitable and philanthropic organizations to
address (but not eliminate) the recalcitrant social facts of
individual, economic, and political inequality, which had been
exacerbated under the new industrial economy.”
In short, there were private charities that worked to
ameliorate the effects of job displacement and poverty of the industrial
age. That was considered social justice. It stands in contrast to
today’s social justice movement, which is only tangentially concerned
with uplifting the impoverished. It instead trains its energy on
bringing down the “privileged” and reordering the social hierarchy
around identity and grievance. It wants the moral superiority of the
oppressed moved to the top and nothing less.
Feminists of the 1980s did most of the work in bringing social justice from academia to the rest of America. In her 1986 book
The Science Question in Feminism,
influential feminist Sandra Harding writes that “by starting from the
lived realities of women’s lives, we can identify the grounding for a
theory of knowledge that should be the successor to both Enlightenment
and Marxist epistemologies.” In other words, Harding is asserting that
women, simply by nature of their gender, possess a particular knowledge
that should function as the viewpoint by which the world operates.
If standpoint knowledge functions as the brain of social
justice ideology, its heart is intersectionality, an ever-shifting
ranking system that determines who is more aggrieved than the next, who
deserves more deference than the other. It’s a hazy, nonconcrete way of
measuring overlapping identities and their corresponding hardships and
victimhood. The more cross sections of oppressed identities an
individual can claim, the higher his or her status on the
intersectionality scale.
It gets messy even within the movement. Who can say whether
one person is more aggrieved than another? Is a black woman more or
less oppressed than a white gay man? Is a Latino man more or less
privileged than a Palestinian transgender woman? Is a Native American
man more or less aggrieved than a lesbian Asian woman? It’s all worked
out through a type of never-ending oppression Olympics, a competition
for the title of Most Aggrieved. The judges are the social justice
enforcers, the culture fascists in academia, in Hollywood, in the news
media, and in political Washington.
Black feminist author Gloria Watkins, better known by her
pen name "bell hooks," helped usher in the intersectionality ranking
system in her 1984 book
Feminist Theory: From Margin to Center, a
critique of the feminist movement of the 1960s. In that book, she
argues that the movement overlooked struggles against forms of
oppression that fall outside of gender, and outside of white women in
particular. She writes, “Within society, all forms of oppression are
supported by traditional Western thinking. ... Sexist oppression is of
primary importance … [because] it is the practice of domination most
people are socialized to accept before they even know that other forms
of group oppression exist.” She continues, “Since all forms of
oppression are linked in our society because they are supported by
similar institutional and social structures, one system cannot be
eradicated while the others remain intact.”
Hooks maintains that the most discussed grievance of the
time, the lack of women’s sexual and economic independence, was only the
first step in addressing other forms of oppression not yet acknowledged
by society. That observation was a prescient prediction of the
situation in present-day America, with its bottomless well of grievance
and oppression.
The most up-to-date idea of privilege, social justice
theory’s ultimate adversary, was pushed into the mainstream by Peggy
McIntosh, who is famous for her 1988 essay,
White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences Through Work in Women’s Studies.
The essay builds on 1960s feminism but ventures into race by critiquing
the privilege of white people in everyday life. Without ever using the
phrase, McIntosh talks about the hierarchy of intersectionality. She
refers to it instead as “interlocking oppressions.” And without ever
using the phrase, she introduces social justice ideology’s most potent
weapon — the modern-day struggle session: the command to “check your
privilege” in front of the masses.
“I have come to see white privilege as an invisible package
of unearned assets that I can count on cashing in each day, but about
which I was ‘meant’ to remain oblivious,” she writes. “White privilege
is like an invisible weightless knapsack of special provisions,
assurances, tools, maps, guides, codebooks, passports, visas, clothes,
compass, emergency gear, and blank checks.”
She goes on to give 46 examples of white privilege she
personally enjoys, an exercise that college students are now instructed
to replicate at universities all over the country. (I personally went
through it during a mandatory freshman-level course.)
Among McIntosh’s examples of her white privilege are: “I
can be reasonably sure that my neighbors in such a location will be
neutral or pleasant to me”; “I can go shopping alone most of the time,
fairly well assured that I will not be followed or harassed by store
detectives”; and, “Whether I use checks, credit cards, or cash, I can
count on my skin color not to work against the appearance that I am
financially reliable.”
McIntosh’s “knapsack of special provisions” might have
simply served as an innocuous set of observations about unrecognized
prejudices if it weren’t for the second half of her essay. That part
takes a maniacal nosedive and suggests that those who possess privilege
feel a sense of shame and a sense of responsibility to atone for
something they had no say in.
“A man’s sex provides advantage for him whether or not he
approves of the way in which dominance has been conferred on his group,”
McIntosh writes. “A ‘white’ skin in the United States opens many doors
for whites whether or not we approve of the way dominance has been
conferred on us.” She says that “individual acts can palliate, but
cannot end” the cycle. “To redesign social systems,” she puts forth, “we
need first to acknowledge their colossal unseen dimensions.”
To redesign social systems. That’s the entire purpose of the social justice movement. It’s to remake society from top to bottom.
McIntosh concludes her essay by denouncing the “myth of
meritocracy,” which she says is kept alive by “obliviousness about white
advantage [and] obliviousness about male advantage” and is “kept
strongly inculturated in the United States.”
This is social justice. It’s an ideology that says the
America you understand today is fundamentally broken and that full
equality is unobtainable without a complete overhaul of its current
order and a total abandonment of what McIntosh called the “myth of
meritocracy.” Social justice maintains that there is no meritocracy,
only identity, oppression, and privilege. Those assumed to hold an
advantage due to their race, gender, or sexuality must submit to the
aggrieved in accordance with the new intersectionality hierarchy.
“Politics,” says Rectenwald, “is reduced by social justice
warriors to a series of … Facebook statuses, tweets, kneel-downs during
the singing of the U.S. national anthem, and so forth.” This is called
“virtue signaling” — overt gestures that communicate adherence to the
movement and its ideology.
Social justice is centered on who can claim the highest
form of oppression, grievance, and victimhood at any given moment. It’s
an endless competition in claiming to have been the most exploited, most
subordinated, and most abused.
Social justice and its enforcers have created an
ever-evolving, never-satisfied new class of people: the victims of
privilege, who in turn become the privileged by victimization. They are
our privileged victims.
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Eddie Scarry is a commentary writer for the Washington Examiner
and the author of Privileged Victims: How America's Culture Fascists Hijacked the Country and Elevated Its Worst People , from which this essay is adapted.