Imagine having a festering boil. On your ass, for good measure.
You may take to the doctor, for treatment.
Or you may wait, hoping your organism will be strong enough to heal itself.
This being your call.
Nobody else but you has anything to say about this situation.
Let’s say you have chosen to go to the hospital.
Once there, the matter has gotten somewhat ‘out of your hands’. You still have the last word but the doctor calls the more important shots. Pun indended, of course.
He can simply open up the boil, put you on a course of antibiotics and send you home.
He might decide to check you up and see whether the boil is a symptom of something deeper.
He might attempt to rip you off by ordering, all at once, a host of complex tests and of fancy treatments.
Or all at once.
Cut up your boil, set you on a course of antibiotics, order a decent set of tests and still rip you off.
‘Is there a point to all these?’
Yep!
How the ‘good’ doctor will choose to treat you is the consequence of how you have chosen him. And of how the community you belong to had chosen to organise its health system.
But the more consequential decision, whether to go to the doctor in the first place, is yours.
I’m not going to analyse the factors you have to balance – we’d go back to how the community you belong to had chosen to organise its health system.
I’m only going to parade the possible outcomes.
A nice scar on your butt and a decent tab for you – or for your insurer, to pick up on your way out.
Acompanied, hopefully, by an otherwise clean bill of health.
A nice scar, and a clean bill of health, accompanied by an outrageous invoice.
These being the ‘good’ outcomes.
The doctor might find out, after reading the test results, that you also have, say, a blood disease. One perfectly treatable by modern medicine. But which would have easily killed you if you had waited much longer.
The doctor might also find out, after reading the test results, that the boil is the symptom of an incurable disease. One which will kill you for sure. Only now you’ll die in the relative comfort of the available paliative treatment you can afford.
Or you might choose to nurse your boil at home.
Get out fine. And a lot cheaper!
Die of an apparently unrelated disease six months later.
Or pass out because of a sepsis which had eventually became untreatable. Due to your own prevarications….
‘And what has the boil on my ass to do with Covid?!?’
Covid is a boil on our collective ass.
We might decide to treat it ‘on the go’, hoping that on the ‘other side’ our lives will return to normal.
Or we might decide to use it as an opportunity!
An opportunity to clean up our act….
Covid
‘Handicap’ has become a dirty word…
Somewhat strange, given the breadth of its meaning. Horses get handicapped in order to even their chances to win a race. Yachts get handicapped so that different makes might participate in the same race… In these situations, its an ‘honor’ to be handicapped…
Then why has this concept, ‘political correctness’, become so ‘popular’?
You might already be familiar with the ‘upfront’ explanation.
“political correctness has reset the standards for civility and respect in people’s day-to-day interactions.”
Rethinking Political Correctness, Robin J. Ely et all, HBR Magazine, 2006
I’m convinced there was something more.
Civility and respect haven’t been invented yesterday. We’ve been polite for quite a while now.
Yeah, only politeness had been invented, and polished, when society was way more hierarchical than in is now.
In those times, when a ‘superior’ told somebody ‘you idiot’ that somebody paused to think. The ‘idiot’ could not dismiss what the ‘superior’ had just told him. The ‘idiot’ really had to make amends. He was so busy trying to correct himself that he couldn’t allow himself to feel offended. If anything, he was grateful. The ‘superior’ had made the effort to help the ‘idiot’ improve himself instead of dispatching him altogether.
In modern times, even before PC had become fashionable, calling someone’s attention about how idiotic he was behaving only made him angry. Hence dismissive and unresponsive. In an era when all people had become peers, a new ‘manner of speaking’ had to be invented in order for ‘information’ to be made ‘palatable’.
The process had been successful.
So successful that the same approach had been used when dealing with other ‘hot’ subjects. Race, gender… ‘inclusion’ in general…
In fact, the process had become too successful for its own good!
Some of the ‘enthusiasts’ have reached the conclusion that ‘everything’ is open for reconsideration.
That ‘everything’ should be closely reexamined.
According to the ideological lenses worn by the examiners, of course…
Unfortunately, the end result is rather messy.
Instead of facilitating the dialog, the stiffer and stiffer set of ‘appropriate’ ‘rules of engagement’ has almost stifled any transfer of meaningful information.
“Despite this obvious progress, the authors’ research has shown that political correctness is a double-edged sword. While it has helped many employees feel unlimited by their race, gender, or religion, the PC rule book can hinder people’s ability to develop effective relationships across race, gender, and religious lines.”
Ibid.
Not only that people find it harder and harder to understand each-other, ‘things’ themselves become blurry.
Let me give you a recent example.
In the US, many of the ex-confederated States have started to reconsider the statues commemorating ‘famous Southern figures’.
The vast majority of which had been built between 1890 and 1950, during the Jim Crow era.
Simultaneously, like minded activists have recently toppled Edward Colton’s statue in Bristol, England.
Are these two ‘developments’ similar, as PC would mandate us to understand?
Jefferson Davies – a very ‘familiar statue’ in the US, had been the President of the Confederate States of America. A slave owner himself, he was a “champion of the unrestricted expansion of slavery into the territories.” And the statues glorifying him had been erected, during the Jim Crow era, as a reminder to the fact that the Confederation may had lost the war but things hadn’t change that much.
Edward Colston, on the other side of the Atlantic, had not been a slave owner per se. In the sense that he didn’t put slaves to work for him. He was ‘only’ a purveyor of slaves. He had ‘only’ kidnapped African people and then sold them, as slaves, on the other side of the Atlantic. 10 to 20% of which had died, in horrible conditions, during the voyage. As a consequence of his ‘efforts’, Colston had become a very rich man. He had ended his involvement in the slave trading business some 30 years before his death – 1721, and used much of his wealth for charity. His statue had been built in 1895 and many of the buildings which had been raised with the money bequeathed by him bear his name. Some of those buildings are used to house schools, others as almshouses.
Now, do the statues of these two people stand for the same thing?
And no, I’m not trying to discern between two villains!
Each of them had done an immense amount of harm and had produced endless suffering. People are still smarting to this day because of what both of them had done.
Only there are some differences between them. One had also done some good in his life. While the other had been used, after his death and without his consent, as a symbol. After he had, directly, kept people in slavery he had also been used to further the sufferings of black people.
Are we capable of seeing any of these differences?
Or are we too angry to differentiate?
Do you remember why we had invented political correctness in the first place?
“The popularity of authors like Deutsch, Sandbrook and Foote – men of very different calibre in many different ways, but all wordsmiths who form history into desirably unchallenging packages for certain kinds of audience – is undeniable. It points to a conclusion that the wider historical profession, from schoolteachers to internationally renowned critical scholars, struggles to overcome. People, and specially people from priviledged groups, do not want historians to tell them bad things about their tresured identities. They will, indeed, forcefully react against such challenges, when given the political rallying-calls that allow them to do so. In that sense, it must be said, they do not want history. They want what they are increasingly getting: a cosy blanket of half remembering and convenient forgetting that is cushioning their slide down the slope to full-blown cultural dementia.”
Cultural Dementia, David Andress, 2018

If you have the stomach for the whole of it…
Is it enough for something to exist in order for that something to become real?
Existence = “The fact or state of living or having objective reality.”
Real = “Actually existing as a thing or occurring in fact; not imagined or supposed.”
Ooops!
Do I sense a conundrum haunting these premises?
Which came first? Reality or ‘mere’ existence?
Descartes was the first who had introduced a ‘pecking order’ into this mess.
Dubito ergo cogito.
Cogito ergo sum.
You’re free to translate this any way you want.
Mine goes like this:
My existence is certified only by my doubts.
My existence as a human being, of course.
As a conscious human!
The ‘pecking order’ being, as far as I figure it out:
I need to exist, as an animal, in order to become conscious.
And I need to gain consciousness in order to learn about my existence.
Complicated?
Let me elaborate.
Our understanding of the world is incomplete.
First of all, there are so many things we don’t know about.
For example, we have no idea what goes on between Mars and Jupiter.
We think we know that there’s no major planet hidden in between those two orbits. No object with an important enough mass to disturb either Mars or Jupiter and no object with an albedo big enough to be noticed. To be noticed by us…
Other than that… we have no clue about what’s going on there.
In fact, we don’t know much about what’s going on in the middle of our own planet… or on the floor of ‘our’ oceans…
But the fact that we don’t know about their existence doesn’t preclude the actual existence of whatever ‘objects’ and/or organisms might happen to be there.
Secondly, there are so many things we don’t fully understand. Not yet, anyway. We are aware of their existence – because we’ve been confronted with some ‘consequences’ of the aforementioned things, but we haven’t yet figured out, exactly, how those consequences have been produced.
For example, we’re still learning about viruses. About their ability to bypass our defenses. About how they infect us. About how we might improve our chances of avoiding/surviving infection.
But the fact that we don’t fully understand them doesn’t preclude us – well, some of us, from believing those viruses to be real.
My point being that ‘existence’ is far wider than ‘reality’.
There’s no need for us to know about it for something to exist.
But for something to be considered ‘real’, by us, that something needs to exist first.
‘But aren’t you contradicting yourself?
In a previous post, you argued that ‘the Flat Earth’ was real?!?’
Confusing, isn’t it?
I’m sorry if I misled you.
All I was trying to say was that ‘the Flat Earth’, as a concept, is ‘real’. In the sense that so many people discussing it – either for or against, make it real. Those very discussions, a direct consequence of the concept’s very existence – albeit only in the virtual space, give consistency to its reality.
Don’t get me wrong. The Earth – as I ‘know’ it, continues to be round. The Earth – that we live on, is not ‘Flat’. The Earth doesn’t exist as a flat object.
We are confronted with two facts here.
1. All that we’ve so far learned about it leads us to the conclusion that the Earth is, more or less, round.
2. There still are people who believe – or pretend to, that the Earth is flat.
The second fact exists.
The belief which made it possible is false. As far as we know. As far as the scientific community is convinced.
Yet the fact still remains.
Those people believing in it provide it with ‘existence’.
Those people believing in it make it ‘real’.
Sort of, anyway.













