Change the title of this to “On Having Jewishness” and the problematic aspects of this line of thinking are illustrated. This article, along with the writings of Ibram X. Kendi, is the most extreme example I have seen to date of full-blown “left-racial supremacism” entering into mainstream discourse. Years ago, I began using the term “totalitarian humanism” to describe rising progressive-liberal/left authoritarianism. However, this is a step beyond conventional totalitarian humanism. I would argue that totalitarian humanism has become the dominant ruling class ideology as the new elite has slowly gained the upper hand over the traditional elite. The present regime for which Biden is a ventriloquist dummy is a totalitarian humanist regime. However, this article takes things further and embraces a kind of “progressive National Socialism” in the sense of medicalizing racial/ethnic groups and declaring ethnicity to be a type of disease. This is a continuation of not only the racial pseudo-science of the 19th century (albeit with an inverted faux liberal gloss) but a variation of National Socialist conceptions of “racial hygiene.” This is not to imply that all totalitarian humanists are progressive National Socialists, but it is clear that progressive National Socialism is growing as a subset of totalitarian humanism.
By Donald Moss
Whiteness is a condition one first acquires and then one has—a malignant, parasitic-like condition to which “white” people have a particular susceptibility. The condition is foundational, generating characteristic ways of being in one’s body, in one’s mind, and in one’s world. Parasitic Whiteness renders its hosts’ appetites voracious, insatiable, and perverse. These deformed appetites particularly target nonwhite peoples. Once established, these appetites are nearly impossible to eliminate. Effective treatment consists of a combination of psychic and social-historical interventions. Such interventions can reasonably aim only to reshape Whiteness’s infiltrated appetites—to reduce their intensity, redistribute their aims, and occasionally turn those aims toward the work of reparation. When remembered and represented, the ravages wreaked by the chronic condition can function either as warning (“never again”) or as temptation (“great again”). Memorialization alone, therefore, is no guarantee against regression. There is not yet a permanent cure.