psychology – Page 85

Selectionism: The Prejudice That The World May Not Be Ready For

People are always chimping out over all society’s prejudices: sexism, racism, homophobia etc. are all variously blamed for the world being an unpleasant place to live in. While all of these prejudices have certainly contributed to the miseries of the past and present, there’s one prejudice that few are aware of, and even fewer have spoken of. This prejudice is selectionism.

Sexually reproducing species fall along a continuum that has two poles referring to the two extreme reproductive strategies described by Robert MacArthur and Edward O. Wilson. These are known as the K strategy and the r strategy. The existence of this dichotomy has given rise to the existence of a prejudice that the world is yet to formally understand.

Among K-selected groups, the population is determined by the carrying capacity of the environment. Breeding rates are relatively low, which allows for high rates of parental investment. Consequently, the young take longer to mature. They also have longer lifespans on average and are larger. Examples are large mammals, especially humans and primates, as well as birds.

Among r-selected groups, the population is determined by the biotic potential of the individuals involved. In other words, the reproductive potential. Breeding rates are relatively high, and parental investment is low. The idea is to breed them and get them into adulthood as soon as possible. Examples are amphibians, insects and small mammals such as rodents.

It has long been noted that certain human groups are more K-selected than others. It’s apparent just by travelling around the world that some people have larger families than others, that some people mature more quickly than others and so that some people reach adulthood with greater levels of parental investment than others.

Those who get to adulthood with greater levels of parental investment tend to be healthier, both mentally and physically, and they also tend to be better educated, and thus wealthier. So K-strategists tend to produce higher standards of living than r-strategists, whether one observes at the family or the national level.

Almost without exception, the person noting such things considers themselves to be more K-selected than average. After all, in order to be educated well enough in order to understand ethology, a person generally needs to be the recipient of a large amount of parental investment, and if a person receives that then it’s likely that they are descended from K-strategists.

Selectionism, then, is a prejudice against those groups who use, or are perceived to use, an r-selected reproductive strategy. It’s essentially a bias in favour of K-strategists. A selectionist, therefore, would have a very strong in-group preference towards others they perceived to be K-selected. They would consider other K-selected groups to be superior.

Of course, there is a very real sense in which the K-selected are morally superior: their greater level of parental investment tends to lead to a healthier and better educated offspring, which tends to lead to a wealthy and prosperous society. Almost everyone agrees that a father that stays around to raise his children is morally superior to one who abandons them, and this near-universal agreement is why selectionism has so much power.

The interesting thing about it is that it cuts across and through the ordinary conceptions of races and classes. A selectionist couldn’t care less about interracial marriages between different K-selected groups. Neither could they care about marriages between different classes, as long as the family stays together and the children are raised into functioning adults.

So selectionism is entirely different to racism. Whereas the racist German and the racist Korean don’t want their children marrying each other for fear of diluting their particular racial gene pool, the selectionist sees no inherent problem. As long as their children don’t marry r-selected people, who are liable to abandon or neglect the grandchildren, the selectionist is happy.

Selectionism already exists as a prejudice, although not many people are aware of K and r selection – it’s just hidden by way of being conflated with other things.

For example, when a person chooses to look down on another race, class, family or other group of people, it’s commonly the case that they perceive that other group to be more r-selected than their own. They consider that other group to breed faster and more recklessly, and to invest less time in raising their offspring, thereby lowering the average human capital of society. In other words, they consider that other group to be more like a pest animal.

This is the basis of all group prejudice. What this essay suggests is that the group prejudice against r-strategists may come to replace all current prejudices against other races, classes or traditions. Instead of seeing blacks as pests, or the working class as pests, or Muslims as pests, this essay suggests that, in the future, people’s prejudices will fall along selectionist lines instead.

Concepts such as racism will eventually stop making sense on account of widespread race mixing. There are two separate forms of racism: excessive in-group preference and excessive out-group aversion. There is no difference between the two in a selectionist context, because K and r-selection make up a binary and mutually exclusive spectrum. Consequently, stronger in-group preference must also be weaker out-group preference in the context of selectionism.

The frightening thing about selectionism is that people who follow it might have a point: if the r-selected breed at greater rates within the same environment as the K-selected, and begin breeding earlier on account of earlier maturity, then they will inevitably overwhelm the K-selected unless they are prevented or somehow discouraged from doing so.

Selectionism, therefore, reflects a fundamental political dilemma. If the K-selected are taxed to support the greater breeding rates of the r-selected, then society itself will become more r-selected, and so all the good things brought about by heavy parental investment in offspring will disappear. Many of the people who appear to be racist, classist or otherwise prejudiced are aware of this equation.

It can be seen, then, that the idea of selectionism already has a powerful appeal, and it’s an appeal that may grow in pace with the numbers of the r-selected. Selectionism may be the prejudice that the world is not yet ready for.

If you enjoyed reading this essay, you can get a compilation of the Best VJMP Essays and Articles of 2018 from Amazon for Kindle or Amazon for CreateSpace (for international readers), or TradeMe (for Kiwis). A compilation of the Best VJMP Essays and Articles of 2017 is also available.

The Case For Cannabis: One Person Who Smoked Cannabis And Went Crazy Is Not A Pattern

If one talks to many prohibitionists, one argument that comes up over and over again is the argument from personal experience. They will tell a story about how they knew a person who was doing great, until one day they smoked cannabis and just went crazy. This article explain why this is not a legitimate reason to keep cannabis illegal.

It’s a familiar story by now. The straight-A student, the hard-working businessman or the devoted mother, all living amazing lives until they had a smoke of cannabis and then – boom, total mental collapse. It’s a story familiar to anyone who has seen the film Trainspotting, only it doesn’t really happen that way with cannabis.

It’s true that the use of cannabis often occurs at the same time that a person becomes a psychiatric casualty. Inevitably, however, further examination of the lives of these people show that things aren’t as simple as use cannabis, go crazy.

Psychosis isn’t normally something that just breaks out from nowhere. Usually it’s something that develops, quickly or slowly, over a period of time, during which the person becomes more and more agitated. In most cases when psychosis is preceded by cannabis use, there are multiple factors at play, in particular lack of sleep, anxiety, adrenaline and job, health or relationship stresses.

When a person hears about someone they know using cannabis and then having a psychiatric event, what they don’t also hear about is the surrounding life circumstances. Almost always, the supposedly “healthy” person was either starting to feel overwhelmed with the pressure and stress in their lives (which is what turned them to cannabis) or there was a pre-existing psychiatric condition that wasn’t known about and which was exacerbated by cannabis use.

More academically, it is said that the plural of anecdote is not data. Knowing that one person who had a psychotic break happened to have used cannabis at some point leading up to it is one thing. It is not, however, evidence that a wider pattern exists of perfectly healthy people using cannabis and then becoming psychotic.

Even more academically, arguing that cannabis should be illegal because you knew one person who smoked it and went crazy is an example of the fallacy of composition. This is a logical fallacy that states that something that is true of one member of a group (such as one cannabis user) is true of the entire group (all cannabis users).

In other words, even if was true that there was one person who did become psychotic purely on account of cannabis use and no other factor, it wouldn’t make it possible to generalise this experience onto all people who use cannabis. One example is just one example, and it requires many further such examples before one can conclude that using cannabis inevitably leads to psychosis.

However, it’s entirely possible that using cannabis can contribute to psychosis under certain circumstances.

The first common way is that it can bring up traumatic memories. A large number of people, perhaps even a majority, have some kind of suppressed memory. Usually this relates to an early childhood trauma, with violence and sexual assault being the most common. The percolating effect of cannabis on the thoughts can cause such repressed traumas to bubble to the surface, and often in contexts where the user is not prepared for them.

Many people have been forced to suppress these memories in order to have a chance at an ordinary life. So when they suddenly face them again, the stress of this can lead to an episode of mental disturbance. This is particularly true if the memory cannot easily be suppressed again.

The second common way is that it can bring the user into spiritual realms of thought that they may not be prepared for. As discussed at length elsewhere in this book, cannabis is a spiritual sacrament. The dangerous side of this is when people use it expecting a high, and instead find themselves confronted with deep existential or spiritual questions.

It’s normal for people to avoid thinking about the fact that they’re going to die one day. One of the most common ways to break this habit is to have a smoke of cannabis and find one’s mind drifting to unusual places. The deconditioning effect of cannabis can have a greatly beneficial effect on creativity, but push it too far and you can lose touch with the bonds tethering you to collective reality.

Neither of these common ways can be helped by making cannabis illegal. Pushing cannabis underground has only had the effect of making people unaware of the real psychological effects of the substance, and this lack of proper awareness has caused more damage than cannabis itself.

In any case, given the large numbers of people who do use cannabis in New Zealand, and the large numbers of mentally ill people in New Zealand, it’s not surprising for someone to know a person who is in both of these categories. If someone did know a person who used cannabis and later became mentally ill, that’s not indicative of a wider pattern.

Furthermore, this argument ignores all the people who use cannabis and don’t go crazy. If 11% of the population has used cannabis within the past 12 months, that’s a huge number of people. It means that the average person probably knows a couple of dozen cannabis users. If this is the case, then it’s notable that they only knew one person who seemed to have a psychotic episode linked with cannabis use.

This article is an excerpt from The Case For Cannabis Law Reform, compiled by Vince McLeod and due for release by VJM Publishing in the summer of 2018/19.

Clown World Chronicles: Understanding the Honk Meme

There’s a new meme making waves in cyberspace. Based on the original Pepe the green frog meme, this new form adds a multicoloured clown wig, a red clown nose, a novelty bow tie and a eerie, distant smile. The meme is normally presented with the word ‘Honk’ or similar. This essay explains the honk meme.

The original Pepe meme is how an entire subculture has found a manner of expression. This bland-looking rubber-lipped frog has come to stand for an entire generation of everymen, his various expressions of rage, fear, anger and bliss the way that generation signals emotions in Internet groups. Many threads on Internet message boards start with a picture of Pepe, and these images portray an incredibly broad range of sentiments.

Pepe represents the travails of a generation that finds itself doing much worse than its parents did. The Millennials are discovering that their standard of living is lower than the generation before it, and much lower than that of the Boomers. Studies show that wage workers in Western countries have lost most of their house-buying power over the last few decades, and it looks set to get worse.

So Pepe’s new appearance, in the form of the Honkster, signals a dark turn in the collective mindset of the young.

Essentially, the idea is that we now live in Clown World, where nothing makes any sense any more. Our society is no longer a real society, where people care for each other on account of belonging to a wider kin group, but a parody of one, in which the old have all the wealth and power and aspire to suck as much life out of the younger generations as possible. We’ve strayed so far from our founding principles that we’ve lost our moral compass.

The sheer ridiculousness of so much of everyday life, it is reasoned, can only be explained with the idea that the normal timeline of Planet Earth deviated from its previous course at some unknown point in the recent past, and entered this place called Clown World. According to this theory, the Planet Earth is now in a different dimension of reality to the one it was in up until a few years ago. Therefore, the ordinary laws of psychology, sociology and political science no longer apply.

In Clown World, the clowns are in charge. This is nowhere more easily understood than by observing the total absence of qualifications among our ruling classes. Donald Trump in America, Theresa May in Britain, Justin Trudeau in Canada and Jacinda Ardern in New Zealand all appear uniquely hopeless. They blunder clumsily from one slapstick mishap to the next, and they appear intent on making the world into as big a circus as possible.

In Clown World, there is no longer cause to feel any hope. The world has failed. Not only has it failed, but it’s failed so badly that it seems like it was really just a joke the whole time. Nothing this absurd could possibly have been taken seriously by so many people, and therefore the only rational thing to do is to throw one’s head back in laughter as the clowns make honking noises.

The slack smile of the Honkster is not the smile of joy. It’s not even the sardonic smile of a generation that knows their parents traded away their inheritance for a pittance. It is the drugged smile of oxycontin, anti-depressants and anti-psychotics, pharmaceuticals being the only way to cope the fact that our world is a brave new one, in which people’s suffering has been medicated away to reduce their propensity to rebellion.

In this context, it has been said by an anonymous wit that “The world ends not with a bang, and not with a whimper, but with a honk.”

The honk is the look on the face of the Green Party supporter when she is gang raped by the same refugees she voted to open the borders for.

The honk is the sound the key makes in the lock when it turns to jail a man for criticising Police inaction in the face of reports of Islamic rape gangs operating in their area.

The honk is the cry of helplessness of a hundred million young people all over the West, drawn out so long that it has taken on a different character entirely, morphing from despair into a demented humour.

Realistically, this honk ought to be a terrifying sound. The discordant honking is the fanfare of a generation that has not only lost hope, but which has also lost meaning. In Clown World, it makes no sense to hope for anything, because there is no relationship between hoping for things and getting them. One cannot set one’s will to a goal and achieve it here, because nothing makes sense. The whole world is against one.

As the economic situation worsens, the face of the Honkster might be replaced with something less humourous. The bitterness inherent in the Clown World meme, and the nihilism it reveals, suggests an unstable and unpredictable environment. The Honk meme might be a sign that the social fabric is starting to tear.

A Former Black Magician Provides a Magical Analysis of the Christchurch Mosque Shootings

Mass killings almost always have the effect of spreading terror throughout the population that was slaughtered. Most of the time, this terror is the intent of the act. When it is, the killings could be said to be black magic rituals, acts of Greater Magic intended to force the will of the perpetrator onto all the people who observed it. The Christchurch mosque shootings of March 15 can be considered such a deed.

According to one perspective, there are three elementary kinds of magic. The kind that I am interested in here is black magic. This uses the power of fear to cause change in others according to the will of the magician. The other kinds are white magic, which takes fear away, and grey magic, which causes confusion.

The easy way to understand black magic is to understand it as intimidation. It’s why the Police wear uniforms, and caps with black and white chequered bands, and why security guards wear black t-shirts and shoes with thick soles. It’s why the Undertaker wears black, why the Waffen-SS wore black, and why it was said by Gareth Edwards of the All Blacks jersey that “There is something about the blackness of their jersey that strikes fear into your heart.”

Black magic could also be understood as the art of domination. A successful black magician is dominant because of the fear that other people have for them. The best way to intimidate and dominate a person, of course, is to cause them direct physical and personal injury, or credibly threaten to. If they are not able to retaliate to this then they will be forced to submit.

The Christchurch mosque shootings were black magic rituals intended to strike fear into the hearts of certain populations in New Zealand. In this sense, they were much like the John F Kennedy assassination and 9/11. The hope was that the killings would incite submission. This is the most effective way to understand them, and to explain both the actions of the shooter and the response of the nation. Furthermore, it allows us to predict the future.

Jacinda Ardern, and the New Zealand mainstream media, being atheists and non-believers in magic, made a number of grave errors in the aftermath of those shootings. They made these errors because they did not account for being in the domain of magic. Some decisions, although they may have made sense from the perspective of being nice and soothing tensions, didn’t make much sense from the perspective of countering black magic.

When Ardern decided that the name of Branton Tarrant shall not be spoken in polite company, she raised his black magic power to the level of Voldemort from the Harry Potter series. Oddly, there’s a scene from Harry Potter and the Sorcerer’s Stone in which Harry is told: “Call him Voldemort, Harry. Always use the proper name for things. Fear of a name increases fear of the thing itself.”

This is advice that Ardern should really have heeded. When she spoke to Parliament and made a particular effort not to mention Tarrant’s name, she demonstrated that the nation had collectively shit itself in response to the shootings. We showed that they had affected us very deeply and that we were greatly shaken. Tarrant was living rent-free in our heads.

The problem with this, from a black magic perspective, is that is shows vulnerability, and vulnerability attracts more cruelty. I’ll repeat that again: vulnerability attracts cruelty. A lot of people don’t like to accept this, on account of that it is so cruel, but it’s nevertheless how things work. Black magicians like to seek out vulnerability because it means that their magic will have a greater impact.

So any budding black magicians out there, thinking of a way to make their actions as powerful as possible, may have observed Ardern’s response, and taken note of the vulnerability displayed. This is a very bad sign, because it predicts a high likelihood of future attacks, whether follow-up moves by white nationalists or reprisals by Islamists.

After all, Tarrant himself was the victim of a previous act of black magic: the Drottninggatan truck attack in Stockholm in 2015 that left three dead, including an eight-year old girl named Ebba Åkerlund. Images of Åkerlund’s body torn into several pieces left a powerful impression on many Internet dwellers, in particular those on the chans. Tarrant was affected so heavily that he mentioned it in his manifesto.

The downside of black magic, of course, is that if the intended victims of it do not submit then their fear will turn naturally to hatred. When it does, it’s possible for cycles of revenge attacks to arise, and even to become normalised. The horror of the Drottninggatan truck attack was insufficient to cause Tarrant to submit, and as such it turned to the hatred that we saw expressed on March 15.

The way to counter black magic is with fearlessness. London’s response to the 7/7 bus attacks of 2005, which killed 56 people, is the model to follow. Instead of the response that Vince McLeod dubbed “The Great New Zealand Chimpout“, the British response made a point of being business as usual, thereby denying the perpetrators the emotional impact that they desired.

It was noted by all that various criminal gangs, in particular the Mongrel Mob, took a front and centre role in the community response to the shootings. The most visible response involved leading a public haka. The haka needs to be understood, in this context, as a black magic ritual. Its purpose is to demonstrate to the enemy your vigour, determination and unity of purpose. In this, a haka is little different to any other war dance.

The point of performing a haka after such a mass shooting was to demonstrate to the unseen “bad guys” out there that we are strong, we are ready and we are willing to fight. We will not be cowed. This is often the context in which a haka was performed in pre-contact New Zealand: someone would spot a member of an enemy war party in the bush, alert the others, and a haka would be performed to show that enemy that they were going to die if they continued to intrude. This was understood as black magic and called mākutu.

Certainly the New Zealand nation is currently in a state of extreme fear. Acts of national unity are necessary, but they have to be carefully considered owing to the extreme circumstances. In that regard, Tarrant’s actions have to be considered one of the, if not the single most, powerful acts of black magic ever performed in New Zealand. The only real comparison in recent history would be the Rainbow Warrior bombing, which only killed one person.

If the New Zealand nation wants to go forward without attracting further black magicians, and further ritual sacrifices (no matter who conducts them), they need to demonstrate that they are not afraid of death. This is chiefly done by enjoying life, and continuing to enjoy life as we had done before the shootings. Full attendance of Super Rugby games is one example. This will demonstrate to all the black magicians out there that we are not weak and not to waste their efforts on us.

Viktor Hellman is a regular contributor to VJM Publishing and author of the upcoming Anarcho-Homicidalist Manifesto.