The Racist Right and “Equalitarianism”

A picture of scales perfectly balanced

Equality

Here’s a word you don’t see every day: “Equalitarianism.” What is it? According to Quillette:

According to the equalitarian model, progressives are dedicated egalitarians. They think that all individuals, all groups, all sexualities, and all sexes should be treated fairly*. They are also especially sensitive to potential threats to egalitarianism, so they adhere to the belief that all demographic groups are roughly equal on all socially valued traits, a belief we call cosmic egalitarianism. Perhaps the most common form of cosmic egalitarianism is blank slate-ism, or the belief that humans are nearly infinitely malleable, and that all important differences among them are caused by the environment, not genes. Cosmic egalitarianism serves as a protective buffer to egalitarianism because it contends two things: 1) Group disparities are caused by prejudice and discrimination (unfairness), not group differences; and 2) We absolutely should treat all groups the same because they are basically the same. Equalitarians fear that if we accept that some demographic differences are genetically caused, we might start treating groups differently from each other. For example, maybe we would encourage men to pursue STEM careers more often than women. (It is worth noting that most people who believe that there are genetically-caused demographic differences would not forward such a bad argument and are committed to treating people as individuals. However, equalitarians, as noted, are very sensitive to potential threats to egalitarianism, and they view this as a potential threat.)

Whatever you may think of this definition, you must admit that the word “equalitarianism” isn’t one you hear every day.  The Quillette article maintains that the equalitarian/progressive bias in social psychology has prevented a clear view of racial and sex differences in cognitive capacity. It is a very old and tired argument. What is noteworthy is the use of the curious term “equalitarianism” which has a sordid history that reveals the unsavory politics of Quillette when it comes to race and science.

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Is Quillette Right? Are Scientists Afraid to Discuss Race? (Spoiler: No)

Child huddling under blankets in bed.

Are scientists really hiding from the truth of racial differences?

Quillette, the online magazine, bills itself as a space where academics are free to explore “dangerous ideas.” They crow about their “commitment to the search for objective truth.” The implication is, of course, that academics have few venues to explore these “dangerous ideas” because of a smothering orthodoxy about what can and cannot be studied or said. This is a creaky trope among the American right wing who have been complaining about liberal/leftist domination of the universities at least since World War II if not before.

One of these “dangerous ideas” is race science.  In layman’s terms Quillette provides a forum for the idea that black people are just stupider than white people, evolution made them that way, and to reject this idea is to be against Darwin. It is nonsense, of course, but my question today is: is it true that this scientific truth has not been discussed in mainstream scientific literature? Has this stupid dangerous idea been suppressed by our lefty universities? Because they are committed to “objective truth” you would expect them to supply evidence for this suppression but they never do. Let’s look at the record, shall we?

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Milton Friedman and the Case of the Missing Sentence

Cover of a magazine

Thanks to some re-tweeting and re-posting, this two-year old post of mine on Milton Freidman has gotten some renewed attention. Over at the twenty-first century Algonquin Round Table we call Twitter the Twittertarians donned their deerstalker caps and discovered that I didn’t include a specific sentence from Friedman’s essay hence I am a “liar” and presented a “truncated quote.” If had included that sentence it would have completely undermined the entire thesis of my post. The Twittertarians are wrong.

Just to refresh your memory I wrote that Friedman, a giant of economics, wrote a misguided history of capitalism’s relationship with racism and slavery. Friedman’s entire essay contained only one reference and that reference did not support anything Friedman claimed about how increasing property rights led to a decrease in racism and discrimination. I argued that Friedman was an example of an “imperial scholar” because he ignored the work of pioneering African-American scholars who offered better-documented and more insightful accounts of the relationship among property rights, race, and slavery.

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Arthur Jensen and His Nazi Friends

Drawing of a human brain.

Brains! Brains! Brains!

Arthur Jensen (1923-2012) was one of the most prolific psychologists of the twentieth-century. He’s so famous that there is a word named after him: “jensenism.” Jensen is remembered for arguing that black people are stupider than white people and there wasn’t much you could do about it. What distinguished Jensen from your racist uncle was that Jensen dressed up his argument in statistics and published it in psychological journals. Another thing that might distinguish Jensen from your racist uncle (unless your racist uncle is much worse than he’s ever let on at Thanksgiving) is that Jensen palled around with neo-Nazis and admirers of Nazi racial thought. People who’s views were basically recapitulations of Nazi race theorist Hans F.K. Günther.  The recent awful Quillette article cites Jensen as a reliable source as do many other “race realist” writers nonetheless.

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Undead Race Science

Drawing of a human skull

“Brain measurement and its sister art, head measurement, have no doubt had more to do with our distinctions of races than have their modes of thought or of life” Jacques Finot, 1911. “In fact, researchers can classify human variation by continent quite accurately using only data from the human skull.” Quillette, 2019.

I have better things to do with my time. I have other writing to do. I have laundry that needs to be folded. The catbox hasn’t been scooped today. There’s a hammer out in the garage I could be hitting my head with. Any of these things would be preferable to responding to this awful Quillette article on race science. Yet here I am.

I’m not the only one to find this article troublesome or to see that it is while it poses as a book review of Angela Saini’s new book Superior: The Return of Race Science it is really no such thing. Nor am I the first to make the argument that race science is the vampire science. Pronounced dead over and over and over it rises from the grave to shamble a while mumbling incoherently about “open questions” and “IQ scores” and “heritability” and “climate” despite the overwhelming scientific consensus that we have moved beyond race science. The Quillette article notes this consensus: “This contention is a common one, officially endorsed by a number of professional organizations and espoused by many celebrated intellectuals” but then dismisses it. The article then trots out a series of tired arguments as if they were new and novel and the professionals and intellectuals had never heard them before and found them wanting. Let’s look at some of these threadbare arguments, shall we?

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Clarence Thomas and Eugenics

A chart showing simple Mendelian inheritance

A chart showing simple Mendelian inheritance from “Preventive Medicine and Hygiene” (1917).

Today the U.S. Supreme Court issued an opinion in Box v. Planned Parenthood. The issues of the case can be found here. I want to focus on the concurring opinion by Justice Clarence Thomas. Thomas has long wanted to overturn Griswold v. Connecticut, a landmark 1965 case in which laws prohibiting the sale of contraceptives were declared unconstitutional. Griswold was an important case to establish a right to privacy, something Thomas simply does not think existsWhat is new about Thomas’s concurrence in Box is that he is using the history of eugenics to do so.  A really bad and dishonest history.

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On Promoting Scientific Racism

I’ve been recently named part of a “roving and ideologically motivated band of slime artists.” Please! I’m blushing: an artist? My prose has seldom been considered more than “craftmanlike” and now I’ve been declared an artist! Wait until I get to tell the rest of the roving band!   In the same post my “expertise” was put into scare quotes, just so you’d know that I’m a poseur about these things. I earned these honorifics because of some comments I made on Twitter regarding a review of a book by Nathaniel Weyl published by economist Gordon Tullock. , Yes, this post is about a blog entry about a Twitter thread about a book review about a book published a half-century ago. Of such molehills in a teapot the internet is made. Not that the original poster needs my help.

That being said, this little dustup can teach us something about how scientific racism flourishes long after it should have been laid to rest. First, speaking in a scientific voice provides cover for ideas that would otherwise never survive in the public sphere.  William F. Buckley often bragged about forbidding his writers to also write for the racist and antisemitic American Mercury. Yet, Weyl was a regular contributor to the equally racist and antisemitic  Mankind Quarterly (MQ)  and was never booted from the pages of National Review. Perhaps because MQ purported to be a scientific, not political, journal. Second scientific racists could be satisfied with playing to draw. In other words, rather than proving certain races were inferior, they could simply end by calling the question open, demanding more research and thus keep doubt in the public’s mind about racial equality.

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An American Dilemma and Eugenics

A woodcarving of Jesus and Satan

The word “eugenic” is an unquestionably negative adjective –tagging something eugenic is to disparage it, except in the rare case of someone who attempts to resuscitate some aspect of the vilified American eugenics movement. However, if asked, it is doubtful that those who employ the term to vilify something they object to can give an accurate definition of the term. Those who turn to the history of science to define the term are likely to be frustrated. The American eugenics movement was in fact so broad and historical scholarship on it has been so profuse that by the end of the twentieth century the word “eugenics” was applied to so many different activities that it was of little use in describing much of anything. And, since every industrialized country in the world had some kind of program under the rubric “eugenics” the problem becomes more acute if we move beyond the United States. Today, historians, activists, journalists and assorted political pundits can easily find evidence in the many activities associated with the word eugenics to support nearly any assertion they wanted to make. “What,” asked Philip Pauly a quarter century ago, “is then left of ‘eugenics’ apart from Francis Galton’s euphonious term and impressionistic images of semiutopian technocratic professionals?” (p. 133).

Unfortunately, outside the specialists in the history of biology, “eugenics” is often assumed to lead directly to the Nazi Final Solution. In a society that expressly values diversity and civil rights, the word “eugenicist” carries the same sort of weight that being labeled a pinko carried during the red scare. Diane Paul, who has extensively studied and written about both the history of the American eugenics movement and ongoing genetic research and interventions that are sometimes associated with the label eugenic, wrote, “I argue that efforts to demarcate eugenics from non-eugenics will prove as fruitless as analogous efforts to demarcate ‘science’ from non-science’ for the same reason; eugenics, like science, is simply much too heterogeneous. I believe that disputes about the meaning of eugenics are also unproductive. At present, the term is wielded like a club. To label a policy ‘eugenics’ is to say, in effect, that it is not just bad, but beyond the pale. It is a way of ending, not promoting, discussion.” (pp. 96-7)

Rhetorician Richard Weaver would call the word “eugenics” in our world a “devil term.” By this he meant a single term that stood for an idea or concept that was so repellent as to be universally rejected. Writing in the early 1960s, Weaver suggested that “un-American” or “Communist” or, significantly, “Nazi,” were a good examples of such “term[s] of repulsion” (p. 223).  A devil term cuts of discussion. It stops inquiry. The use of them betrays a desire to eliminate any further discussion of the problem.

I bring this up because one of my Twitter frenemies keeps bringing up (even though no one asked) his belief that “Gunnar Myrdal was a hardcore-eugenicist!” if I mention Myrdal’s enormously influential book, An American Dilemma.  Published in 1944, AAD set the stage for how Americans wrote and thought about race relations for two decades. It is widely considered one of the most important books of the twentieth century on race relations. What could it mean that this anti-racist classic was authored by a “hardcore eugenicist?” To answer that question, we need a clear understanding of “eugenics” which, as Paul noted years ago, is hard to come by.

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Jonah Goldberg on Ingratitude: What Goes Around, Comes Around

This is the third part of a three-part review:
Part I: Jonah Goldberg, Darwin and Unnatural Capitalism.
Part II: The Corruption of Jonah Goldberg.

A typewriter with the phrase

National Review, “Arts and Manners” column, 11 July 1956:

“The incitement to the lowbrow’s rebellion against the ‘mass media’ was one Elvis Presley, a pimply and thoroughly nasty young man who rotates his abdominal muscles on TV screens with the abandon of an old strip-teaser and the elegance of a waterfront slattern. He also sings. And one has to hear this pathetic wail of vulgarity to believe it. At any rate, Mr. Presley is at the moment the hottest thing on TV.”

Jonah Goldberg, Suicide of the West, 2018:

Rock and roll is the primitive drumbeat hooked up to killer amps…. Nowhere is the romantic mixture of pantheism, primitivism, and the primacy of inner feelings than in rock’s appeal to inner authority and authenticity…. It is no accident that drugs and rock and roll are so linked in the popular imagination. Both promise to take us out of the realm of daily concerns and rational priorities…. Nor is it coincidence that rock appeals most directly to adolescents…. It is when glandular desires are most powerful and our faculties of reason are the most susceptible to all manner of seduction..

Sigh. I suppose it could have been worse. He could have gone off about Marlon Brando or EC comics.

And thus we come (at last) to the third and least original of Jonah Goldberg’s themes in his book, Suicide of the West. In previous posts, I have described and critiqued his first two themes: that capitalism is unnatural and that it is particularly vulnerable to corruption. In this, my final post (promise!) about Goldberg’s book, I will address his final theme, ingratitude:

We are shot through with ingratitude for the Miracle. Our schools and universities, to the extent that they teach the Western tradition at all, do so from a perspective of resentful hostility toward our accomplishments. (p. 16)

Uh oh. He’s going after the university, or as we call it in my house, “Daddy’s paycheck!”  I’d better spring into action! Honey? Where’s my super suit?

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The Corruption of Jonah Goldberg

This is the second part of a three-part review:

Part I: Jonah Goldberg, Darwin and Unnatural Capitalism.
Part III Jonah Goldberg on Ingratitude: What Goes Around, Comes Around.

Cover of a pulp novel entitled

Goldberg constantly smuggles in ideas he claims he has abandoned.

In 1938, rhetorical critic Kenneth Burke published a review of Thurman W. Arnold’s book, The Folklore of Capitalism.  Entitled “The Virtues and Limitations of Debunking,” Burke held that the debunker “covertly restores important ingredients of thought that he has overtly annihilated” which describes Jonah Goldberg’s new book, The Suicide of the Westperfectly. Goldberg attempts to put forth a number of big ideas which recast the history of capitalism in a new light, by drawing on evolutionary psychology among other things, but he cannot build his argument without re-enrolling ideas which he has told us he has abandoned. The result is a book that is completely incoherent. The most serious consequence of Goldberg’s covertly smuggling ideas back into his argument is when he addresses the tangled history of capitalism, racism, and slavery.

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