"Oneliners"

by Wim Rietdijk



1. Intense lust is good for the same reason why torture is wrong.

2. Evil is just as objective a phenomenon as the unhappiness it produces.

3. Society has a mere two bases: love of one's neighbour and efficiency.

4. The rules of law and justice make only sense as an instrument in the struggle between good and evil, viz. by bringing the guilty and their lawyers in the weakest possible position.

5. Political correctness is not an error, it is a flaw of character: appeasing inferiority.

6. 9.500 people commit 46% of all crimes in Holland (more than 20 a year per recidivist). (NRC Handelsblad, 6/12/01.)
        Why not simply execute them painlessly?

7. The problems of the Third World are of its own doing: not having Western values, and indifference to bureaucracy, corruption and the facilitation of starting a business.

8. Of course terrorism should be fought by totalitarian methods.

9. If, inter alia, the EU car lobby could for decades prevent free competition of dealers, why nobody draws conclusions about the reality of our democracy?

10. Could one find any other interest in softness on Third-World immigration than leftist parties wanting more voters from the "disadvantaged" and the helping sectors being eager on more clients? And, in some countries, employers seeking cheap labour?

11. The utmost demise of leftist philosophy came when Jürgen Habermas and Regis Debray called for more religion as a means of integrating society...

12. What the New Left did for genetic rearguards is give them a big mouth.

13. My work is hated for a similar reason why the queen and the pope are cheered: the opinion leaders want "solidarity" (with what is calling the tune).

14. "Being", "uncertainty", "emptiness", "the subjective" and the "poly-interpretable" became popular because they leave everything in its place. Thus they contribute to the current paradigmatic association complex too. (Compare the relevant page.)

15. The paranormal is far from implying that the world is not scientifically coherent. On the contrary: it suggests that coherence even extends to the super-local, that it also holds beyond our scheme of space and time.

16. The common obligation of culture, society and morals is fighting suffering and frustration, and to optimize happiness.

17. Sociology and philosophy should scrutinise, and where necessary expose, such culture etc. in view of that obligation.

18. Why should I feel solidary with society if it does not protect me but releases criminals even after their 20th crime, and prevents me from euthanasia being applied to a seriously handicapped newborn?

19. The only sound basis for feeling social solidarity refers to the antithesis of good and evil.

20. If you have nothing to say, make "art" that is neither clear nor can be explained. Or push (your) emptiness as "innovative".

21. Relativism means that power and privilege cannot and, hence, need not be legitimized. Bet on it that the powerful sensed this!

22. Those opposing my thesis that current establishment is largely morally fraudulent, imply that it differs fundamentally in this from all historical ones. This could be true - but at the same time they maintain moral progress to be very limited...

23. Short-term hedonism as abounding now will cause decadence; the best way of avoiding it is integrating lust and our vital strivings with the sublime. Many cannot, because they are less than sublime...

24. Philosophy as well as social science should strive for coherent models of the world.

25. Progressiveness denatured when its adherents started to get positive feelings rather than experiencing moral indignation about socio-genetic rearguards such as problem youths.

26. The consistency of current philosophy and social science can be inferred from the circumstance that most thinkers in these fields are moral relativists but at the same time condemn the holocaust.

27. Because most mental qualities are largely genetically defined, very many "disadvantaged" are simply genetic rearguards. Why our speech-makers taboo this insight too, so that useless social approaches are continued? Who thrive?

28. This website mentions or quotes many chutzpahs. I see two alternative explanations why no outcry about them appears:
a) well-nigh everybody is indeed morally indifferent by nature;
b) there is an intuitive conspiracy of silence about everything - such as moral exposure - that affronts or is unpleasant to influential social interests.

29. Even more people are muddleheaded in the domain of the emotional than in that of the intellect: they cannot discriminate black from white in the frequent grey, and even muddle up cleanness and beauty in sex and the "dark", sin and aggression.

30. Democracy can be much improved if voting about people in many instances were substituted by voting about alternative policies.

31. My work is not at all difficult: you grasp the gist of it in understanding the difference between the nouveau roman and most films of Ingmar Bergman. (Or, say, between relativism and Anne Frank's diary.)

32. My social criticism is counted against me for essentially the same reason why whistle-blowers are hated: I am breaking ranks rather than being "solidary". A similar "Right or wrong, my country" mentality explains much of objections to lie detectors, rational values and straightforwardness.

33. Generally, irrational variants of solidarity constitute the principal source of misery in history.

34. There is a common background of the obscurity of politicians, philosophers and most modern artists: on different levels, all subtly manipulate us within the scope of the same orthodox association complex. And they suggest something where there is nothing...

35. Of course, in-groups thriving on networking and "relatiocracy", rather than genes and qualities in general, push the "social dimension", "nurture" and relativism rather than eugenics, IQ measurements and the "scientifization of culture".

36. Seldom in the history of science so many phenomena appeared to be explainable from so few starting points as appears with respect to the struggle between pro- and anti-red thread (pro- and anti-enlightened) interests and ideas.

37. The discussion about man should essentially be one about happiness, suffering and human qualities conducive to them; and on how he coherently fits in a scientific model of the world. Not about "being", "alienation", "intersubjectivity" and "mystery".

38. The massive abuse, manipulation, hypocrisy, obscurity and malevolence in society simply have as condition that philosophy, ideology, art and thinking about enforcing integrity are far from enlightened too. Hence their current state...

39. Could one imagine a more extreme conformism than that of about everybody feeling there are no common unconscious motives at the background of anti-rationalist philosophy, incoherent art, anti-intellectualistic education and incoherent (relativistic) ethics, which are all deemed "accidental"?

40. If you don't repress part of your conscience, part of your sexual desires, and part of your intuition about the moral level of our leaders and of our conventions, your life could be more difficult and you will feel less "solidary". Somehow society says to you: "If you don't conform, we will make you sick and unhappy".

41. If there were a rational, transparent and efficient sex market, and people would have some rough knowledge about what happens after death, individuals would be only little dependent on their social environment and "the group". Is this the ultimate reason why there is neither a good sex market nor any massive research into life after death?

42. It seems a rational hypothesis to me that the churches were/are against contraceptives, abortion, euthanasia (also as to seriously handicapped newborns), and are also disinterested in parapychological research, because the main base of their power is man's ignorance and helplessness in the domain of life and death. They unconsciously sense it to be in their best interest if these continue.

43. Social solidarity should be based on rational values: jointly increasing happiness. Other kinds of solidarity used to be instruments like nationalism: for concentrating power.

44. The mere circumstance that being "cool" - not showing feelings and warmth - is "in" in large parts of the West should warn us of being "solidary" with most of mankind.

45. Softness on evil is lack of compassion; this is the essential fault of our leaders.

46. The ultimate hypocrisy: euthanasia on seriously handicapped newborns is taboo; advertising for smoking is allowed, though the World Health Organization estimates that, of those living now, five hundred million people will die as a consequence of it.

47. If the laws of the universe would anyhow play dice, it would not be very impressive. Worse, it would be indifferent to those who called from the depth...

48. The single most crazy law in the West I know of is one obliging the police to wipe out the information about (some) criminals after a certain period. How anybody can feel solidary with a society in which such law is continued?!

49. Any social abuse or abusive power can only survive by the grace of violating reason or rational values or of unawakened and incoherent (manipulation-prone) human emotions. Therefore, most current ideology - such as trendy art and philosophy, and the cult of "here and now" - concentrates on relativizing or undermining precisely such reason and values, and on frustrating a coherent emotional life.

50. Those supporting a right to silence of whoever in whatever juridical or public investigation are simply not on the side of truth.

51. By not cracking down on squatters, on people causing more than incidental inconvenience etc., our authorities are the main origin of current degradation. Egalitarianism is the deeper one.

52. The old right canonized morally dubious institutions and traditions as they historically developed. The new left canonized morally and genetically dubious kinds of people as they evolutionarily developed.

53. Of course, nobody openly says he likes troubled waters: he will emanate "complicated", "shaded", "relative", "difficult", "subjective", or elaborate on James Joyce.

54. In the Dutch weekly HP/de Tijd (March 29, 2002) former minister of the interior Bram Peper wrote that in Holland it costs four years to close a house where drug dealers are active and addicts cause much annoyance. Main conclusion: How extremely innerly dependent on "solidarity" most people appear to be if not even this causes them to discontinue their belief that our establishment is in good faith, in spite of the authorities sleeping well notwithstanding the above.

55. Being against "performance ethics" is being anti-progress. Vide the Third World.

56. What social theory can match the combination of coherence, explaining power and simplicity of the one on this Site?

57. One look at the starry sky or a beautiful (wo)man, or listening to Orff's Carmina Burana, should do to make one independent of the moral support of and endorsement by "the others".

58. The sense of society is the advancement of happiness.

59. The core flaw of political correctness is indifference to human quality.

60. My greatest triumph is the reactions of my opponents.

61. It is precisely the extreme, studied, unreason, muddleheadedness, absurdity and/or sterility of modern philosophical and artistic orthodoxy - from Foucault and postmodernism to Duchamp and Rauschenberg - that suggests an unconscious "conspiracy" against the enlightened way of thinking.

62. Similarly, emphasizing technicalities and privacy in law enforcement, tolerating whistle-blowers to be fired or frustrated, and permissiveness or inaction with respect to many kinds of inferiority, are too conspicuous for not sharing a veiled message: good and evil are less important than the solidarity and formal rules of the community.

63. It is the good right of opponents to reject my explanations of modern art, irrational philosophy, anti-eugenics, softness on crime, inferiority and Third-World-immigration, political correctness, "progressive" education and the like. But it is unforgivable not to violate apparent taboos and seek explanations alternative to mine.

64. Modern-age conformism started when intellectuals got themselves geared towards people rather than arguments and the truth.

65. Man as he is simply became an idol and "inviolable": no eugenics, no euthanasia for seriously handicapped newborns, no death penalty for serious repeaters, no violation of "privacy" to find the truth,...

66. In former ages people were kept ignorant by well-known means. Currently, it occurs to a great extent by a cult of the superficial and incoherent: "you should not look for hidden intentions", "life is coincidence", "take things at face value", "we live here and now",...

67. Partially, the anti-enlightened tendencies of our time can be interpreted as a reaction to rapid actual evolution in the direction of rationality and technical progress, to abandonment of irrational values (such as those inimical to abortion and euthanasia), to sexual freedom, to a reduction of the influence of convention and traditional religion,...

68. A possible objective moral order in the universe, encompassing rational values and purposes, is also physically part and parcel of a coherent model of such universe because it will indeed effect certain purposes. Insight into the moral order may then produce insight as to longterm and nonlocal coherence such as evolution and human destiny.

69. Talking about "emptiness", "nothingness", "meaninglessness" "uncertainty" and the commonplace, as if these were philosophically important, is a means by which people who are empty, meaningless or commonplace try to elevate their miserable emotional state to an artificially interesting "existential" level.

70. There is not only much collusion of interest groups, such as neocorporatism, but it appears on the level of ideas too: practically no speech-maker concretely criticizes such collusion and debunks those responsible as immoral.

71. There is more tolerance of underclasses and moral rearguards than of serious dissidents. This reveals much about our leaders.

72. Even more than in the West, the core problems of the Third World are of a moral nature: its establishments are so wicked that they not even abolish the complicated bureaucracy which will frustrate starting a new business. (Compare NRC Handelsblad, 9/12/01.)

73. I never feel unhappy about how the orthodox treat my work; it tends to instil in me a mild and agreeable superiority feeling.

74. In recent decades conformism has also been stimulated by the dominant way of life in business and the media: selling oneself.

75. Being engaged on Finnegans Wake, Joseph Beuys, Lyotard or Foucault can be compared with the Chinese etiquette in the times of Confucius: it kept the educated from subtantial thinking about the important and gave them the pleasant feeling of belonging to an elite.

76. Not a few feel me to be "fanatic", "repetitive", "intolerant", "egocentric",... But what about the vices underlying the many abuses I discussed?

77. There are hardly social problems; what is called so will be moral ones. More generally, being a truly social man amounts to being morally good. The rest is little but conformism, such as what young people are teached in many students' unions and the like.

78. Various problems are merely there, or drag on, because many problem solvers seek a job. E.g., they fight genetic causes by social means. Think of underclasses, low-IQ groups and the like. Though such "problem solvers" have a point of humanity, they still taboo open thought about this kind of questions.

79. Relativists are people who don't like hard facts.

80. There is a common reason why many hush up my work but are fond of Cobra and convoluted, verbalistic philosophy: they don't want striking conclusions or exposures but noncommittal social games; that is, troubled waters.

81. Egalitarianism, softness on crime and the "nurture" ideology are mere special cases of the establishment's basic failing at all: its refusal to protect numerous victims of evil and the inferior - and to serve the common good - by enforcing integrity and other rational values by every available means. Generally, it relativizes, represses or excuses evil and inferiority, within the scope of collusion or "solidarity".

82. The single most important modern repression is this:
A vast majority feels indeed that much in life is a mess. But at the same time the relevant people make themselves powerless by refusing to look for concrete causes and culprits. Within this scope they also repress this website...

83. Why do so few look for concrete causes, culprits and mechanisms of frustration and evil? Well, they need the others and "solidarity", as they formerly needed God, the Church and convention. Hence, these continue their function as - now "secularized" - all-important instruments of conformism and power.

84. What else than unconscious conspiracy could it be if everybody happens to shun violating taboos? And what about instituting them in the first place? Or about nationalism, and distracting public discontent from rulers and abuses to witches, Jews or foreign enemies? And, by the way, about those invariably decrying "conspiracy theories"?

85. If social evils were or ensued from "unintended side effects", "coincidence", "misunderstandings or the "complication" of problems rather than interests and bad faith, well, why do so many get angry if one opposes? And why many "coincidences" continued for decades?

86. Some oppose the expulsion of criminal foreigners, sterilization of psychopaths and ousting Saddam or the Saudi regime. What else is this than openly side with evil?

87. Sociology ignores the most vital concepts: happiness, progress, and evil and human genetic quality according to rational criteria.
        In the same vein, psychology ignores the most important of all anxieties: being afraid of - and conforming to - "the others".

88. If history would lack deep coherence, it would be uninteresting, because chaos is uninteresting. Something similar holds for a novel.

89. It is revealing that those purporting to "liberate" their peoples - Kurds, Palestinians, Basques, Tamils,... - will call on national or religious feelings rather than enlightened and cosmopolitan emotions. They seek power via "solidarity", not freedom.

90. The most negative aspect of both incoherence and anti-rationalism (chaos, postmodernism, uncertainty, coincidence,...) is that they exempt many preferences, ideas, situations and people from the obligation or even possibility of legitimizing themselves convincingly as to truth, moral quality and weight. This explains much of their popularity among troubled-water-lovers.

91. Convention and vested interests will have a (partly ideological) lead by their mere emergence from past survival-of-the-fittest competition. In particular, a lead as to both producing "solidarity" and organization - which, as history shows, are far from always being on the side of progress.
        These pages are also an attempt to complete science, technology and "the onslaught of circumstance" as forces of progress with a moral and emotional basis. This will contribute to their wresting away the lead from the status quo.

92. Indeed, "solidarity" is a dangerous concept in being related to nationalism, collectivism, fundamentalism, the dismissal of whistle-blowers, primitive cultures and softness on moral rearguards. More often than not it is a euphemism for a dominant feature of establishment power: integrating public emotions around most powerful and vocal interests, apart from their ethical credibility. This is a psychological analogue of cartellization. The answer is rational values.

93. A similar euphemism is "realism" in politics, that will mean appeasing evil.

94. Striking coincidence:
On the one side our intellectuals - philosophers, social scientists, idea mongers,... - ignore core concepts like happiness, progress, the quality of human genes and techno-science solving problems of life, such as by research into a possible hereafter. On the other side they will be unstoppable in elaborating on "being", "alienation", "experimenting with language" and the studiedly irrelevant in general.
        As the persistent result is virtual censorship, couldn't then the unconscious purpose be censorship too?

95. By not really fighting most social evils - purporting that they are "complicated" and "difficult to solve" - the establishment spreads a feeling of powerlessness, uncertainty and anxiety among people, which is also instrumental of conformism. A result is that even as to high crime rates people will blame "circumstances" rather than governments refusing to remove multi-offenders from society for good and to radically extend the powers of crime-fighting authorities. (Within this scope, it would also help putting lawyers under oath to the effect of obliging them to tell the whole truth, also if it harms the defendant's cause.)

96. Never any government or ideological movement aimed at optimizing sexual happiness: an extensive rational sex market, free oportunity for variedly experimenting, special help for the better genes,... How many women can compare a thousand naked men? We still see many sad results. Among them is the primitivism of people associating "violence, sex and drinking" and many women preferring cheap macho-types...

97. Saying that a social problem is "complicated" will be an excuse for doing nothing about it because one prefers humouring major interests.

98. Indeed a few really difficult social problems exist. One of them is how to radically elevate the level of the media without prejudicing freedom. How can we substantially reduce the influence of ratings, of debasing commercials, and generally the influence on emotional and mental life of the most primitive ninety percent of mankind, without endangering democracy and freedom? How to avoid that by far most Western youngsters grow up as consumption animals without brainwashing them as in the past? Could it help banning all advertising not having the nature of serious, "intellectual" information?

99. Current "orthodoxy" is radically exposed by one mere fact: it objects to genetically engineering "supermen" but does not to the procreation of habitual criminals and anti-socials.
        Such state of matters examples present-day secularized religion in which man as he is (collectively) succeeded God as the ultimate inviolable and "sacred", and our concomitant largely accepting him and his values, culture and vested interests as they are. They amount to the new conservatism (often called "progressive") that, inter alia, turns against this Website and humours the utterly anti-enlightened, such as genetic rearguards.

100. Moral relativism is positing that one has every right to be a crook.

101. By thinking in terms of social groups and their relations, rather than rational values aiming at optimizing public well-being and progress, also sociology contributed to devalueing individual conscience as an essential category, and to relativism.

102. Its mere maintaining taboos - as to sex, eugenics, "unlawful" evidence, objecting to the immigration of low-quality people, euthanasia for seriously handicapped newborns, public criticism of incoherent art, contravening political correctness,... - demonstrates that our establishment is not in good faith.

103. Apart from introducing information technology and (much too radical) a reduction of rote, all ("progressive") educational reforms of the last 75 years stem from anti-intellectualism, egalitarianism, bureaucratic and conforming ("other-directed") tendencies, and a here-and-now consumption mentality (up to and including less discipline and delayed gratification).

104. For the rest, most other social evils - that are far from coincidental as appears from their persistence and semi-universality in the West - stem from a similar anti-enlightened (anti-red thread) mentality as dominates education: the taboos of 102, softness on crime and genetic rearguards, relativism, philosophy not joining with the positive sciences, complicated and impenetrable bureaucracy, technicality-infested procedures and laws, as well as many "acquired rights" and much power of "corporatistic networks" rather than precedence to rational values, individual votes and efficient progress-mindedness,...

105. The core instrument of anti-enlightenment is repression and silence: "there are no taboos", "social evils are coincidental and far from unconscious conspiracies", "people are not at all subtly kept dependent by the absence of a rational love market",... Also, the obscurity and complication of law, government and bureaucracy, and the power of veto groups, are pretended to be unintentional, as it is called a coincidence that the establishment is more socio-politically correct than the general public,...
        Note here that the abuses of the past and in the Third World were (are) neither "coincidental" but almost exclusively due to inferior value systems, bad faith of interest groups and other moral failings. In the modern West, moreover, "primitive technology" or other non-moral factors can only seldom be invoked as excuses...

106. Without any trace of sorrow or moral indignation many assert that the evils of life are "inevitable", "coincidental" or even "relative". What strikes me most in them - who are seldom interested in increasingly bringing destiny under rational and moral control - is their cold indifference to suffering and injustice.

107. Sports as a competitive industry, most "modern" art and philosophy, most bureaucracy, law and procedure, large parts of the humanities,... all serve within the scope of institutionalized nonproductive outlets and "harmless" pseudo-creativity and pseudo-performance of many mediocre members of, inter alia, an inflated academic class. Also think here of fashion, Parkinson's Law, and the hypertrophic etiquette in Confucius' China.

108. Suppose that no hidden interests were behind humouring abuses. Well, then their continuance would reflect a moral indifference or perfidy that is even more unforgivable!

109. The appearance of numerous taboos is not merely repressed, but they are also the main reason why so many socio-political problems are "difficult to solve". For taboos will represent or shield interests that do not like bold approaches and manage to "repress" them. Think of the deprivileged industry not wanting eugenics, lawyers not wanting a reduction of "rights" and the (semi-)permanent isolation of recidivists, educational or juridical establishments shunning abolishment of bureaucracy and superfluous complication, etc.

110. The pre-eminent obstacle to making major scientific discoveries is one's conformation to prevailing association complexes. Such adjustment is also the basis of status-quo-mindedness.
        Hence vested interests prefer a climate of "complicated, shaded, relative" and hate cats among the pigeons and "being emotional": they want to conserve "vested associations" too.

111. Those who are less than enthousiastic about truth say that it is relative.

112. The core problem in society is people being solidary with some organization, ethnic, political or religious group, or tradition and myth, rather than rational values such as integrity.

113. The mother of perversions: associating lust (happiness) with the negative - taboo, shame, guilt, "base instincts", drinking, violence...

114. Apart from good management, the single most important task of democratic politics is subordinating group interests to the common good, that is, to rational values. "Realism" is largely the opposite.
        Lie-detector-controlled interviews of relevant people can be a vital means for tracing pressure-group influences on government.

115. Seldom so much energy has been wasted on so pointless an undertaking as we see in sports.

116. As formerly most cruelties and superstitions ensued from people solidarizing with the then powers that be, current inner censorship and mutilations will stem from conforming to "the group" too. Rational values should guide one's solidarities, and in a democracy public opinion never should cause us to keep mum because - starting from such values - we don't really need moral support from the others.

117. In the sexual domain, the existing order is still primitive to the extreme, silence also being the rule as to the essential. For example, think of masturbation as the only outlet for many in their most sensitive years, each of such outlets getting associated with failure on a level of both the vital and the sublime: intense passion resulting in apology...

118. The sentiments and moral indignation of ordinary people - of the silent majority - should be given a vital influence in a democracy. Otherwise, obscure bureaucracy, well-organized special interests and contrived juridical shrewdness will prevail. Low IQ is a negative thing. But a high one without moral common sense backed up by emotion is even worse.

119. All those mediocre conformists who networked themselves up owe so little to their own talents and animation and so much to "the others"; small wonder that our in-crowds will be other-directed and see the group, the status quo, their values and judgment as the pre-eminent authorities and redeemers.

120. I explained the prevailing softness on anti-socials and moral rearguards in general largely via the interests of the "disadvantaged industry". However, another factor may be vital too. Unconsciously, many feel how much their unenlightened and self-seeking souls morally fail. Well, those failing even more may provide them with an excuse. (The idea that everything is meaningless, uncertain, chaos,... will also do so.)

121. Many discriminate between merely instrumental and substantial reason. Doesn't the latter mean: extending it to rational values too?

122. Our leaders are less than enthousiastic as to enforcing integrity and fighting abuses. Small wonder: this reflects the methods by which they themselves made their careers...

123. Throughout history evil and bad faith dominated establishments. Think of cruel punishments, arbitrary inequality and exploitation, wars about the mere "honour" or because of the greed of rulers, human rights, the treatment of women,... Is it plausible that, historically recently, bad faith evaporated rather than finding more hidden and veiled ways?

124. A radical asymmetry exists as to good (happiness) and evil (unhappiness): for effecting the first much more insight, effort and skill are needed than for causing things to go wrong. This too is at the background of most ages showing much less good than evil. The latter only needs a little bit of sand in the machine.
        Still, not many were/are making great efforts to get rid of the sand...


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