开放社会的头号敌人:集体主义

所谓集体主义,通俗讲,就是抱团取暖,类似蜂窝蚁穴。集体主义有没有错?没错。它是原始社会部落生存的基本策略。原始社会物资匮乏,野兽遍布,缺医少药,生存环境极其恶劣,这种策略是合理的进化选择。进入相对富裕的后工业时代,原始的集体主义及其现当代变体就成了开放社会不稳定的根源。

这些形形色色的集体主义有的一目了然,像民族主义,国家主义,共产主义等。有的很隐蔽,还能挑拨神经,比如爱国主义,文化派系,宗教,宗派。有的很地下,比如各种同乡会,同学会,帮派等等

民族主义、国家主义的集体主义特征很明显,极端程式化,学者论述众多,媒体报道广泛,容易辨别,像清末的义和团,新近的反萨德游行等。受过良好高等教育的人士基本能够甄别、抵制。这类程式化集体主义可以通过制度性变革逐渐削弱影响。

伪乌托邦的集体主义的迷惑性和煽动性极强,比如社会主义、共产主义、凯恩斯主义等,

相形之下,宗教宗族等集体主义则非常隐蔽,因而更具有破坏力。野心家们往往会利用宗教实现自己的极权迷梦。 持续世俗化(去集体主义),民主化(多元人群合作机制), 法治化 (拒绝集体主义干预), 个性化(创造力激发), 才是根本出路。比如,教育部们应停止向各类教会学校提供资助。

任何宗教都和集体主义一样,其极端形势都很恐怖。比如汉化后的佛教,主张灭人伦绝人欲断人形。幸好天朝子民多世俗,做做居士而已,出家当和尚做尼姑的毕竟是少数,一把火把自家邻里全烧了的不多。

所谓世俗化,其实就是资本主义。邓小平的改革,就是用资本主义世俗化毛的极端集团主义,减小其危害,确保社会经济生活能继续运行。

Pride and prejudice as hidden racism

In the academic circle, Barry Spurr was known as Australia’s first chair professor of poetry serving at the University of Sydney and was well regarded internationally as an established T.S. Eliot scholar before his dramatic suspension. Professor Spurr’s misfortune spiraled on 18 October 2014 when the editor of Newmatilda (www.newmatilda.com), an independent online media, published an email transcript allegedly hacked through Spurr’s university email box.  In those emails, the professor “whimsically” though invariably, played with derogatory, racist terms such as abs and chiken-poohs. He also defamed the indigenous household in his suburb as “tips of rubbish iceberg” and blamed female rape victims for their own irresponsible dress and behaviors.  Newmaltida’s release of some of the emails, sparked swift and intense anger from the public and he was suspended immediately by the University for a thorough investigation.

While looking over the email transcript, I was struck, however, is not by that he is a racist under cover–any one including myself can succumb to some shades of racism at some point of time, wittingly or unwittingly, in a matter of a slip of tongue, mind, or judgment.  Upon reflections on the incident, I became deeply uncomfortable with this accomplished scholar’s pride, of being a member of the white, of being part of the Western civilization, and of being a gatekeeper of the standard to decide on the inclusion and exclusion of people. Without a doubt, he is a sensible person with a sense of social responsibility that is obsessive with a sense of reversed white guilt– a guilt in which white people as his kind must shoulder greater social responsibilities. A super hero complex inbuilt in his sense of whiteness is naturally manifested. It is his responsibility to provide solutions to other inferior people (including white bogans) in the dire of various social problems and to offer rescue.

Identified as a non-white, I am deeply concerned about the literary professor’s deplorable contempt on/ignorance of fundamentals of science and the obliviousness of time and space in his thinking. He is not intentionally anti-intellect but the pride, to a large extent, has led him to such a fate of defeat. He himself is a victim of the whiteness virus by birth or through education and career pursuit and has become a carrier of this virus.  What chilled me even more is that he is not a lone wolf. He has a pack considering his academic ranking and that he is a member of the review panel of Australia’s National Curriculum English. He is the chosen one!

Interestingly on this note is Spurr’s attitude towards the Australian bogan culture.  What at play here elucidates that indeed is not race  or ethnicity that infiltrates Spurr’s conscience but rather than his privilege to be a superior or in other words, to be the powerful, materially or symbolically, a dangerous savior positioning held fast by many members of today’s ivory tower.