- 09 Apr 2024 22:50
#15311436
Yes, but the existence of such is precarious because we have many who are ardent on filling it with meaning well beyond what is deducible from such facts because of a history of scientific racism. It's a bit like framing everyone as so extreme that they deny there are physiological differences between men and women that warrant medical consideration (historically it has been ignored to the detriment of women's medical health), but many do not proclaim such an extreme position.
However, one doesn't have to also accept wholly that every distinction originates within the biological. The effort to crame everything to such a framework itself goes against our understanding of epigenetics.
And I accept that some concepts lend themselves to arbitrary distinction like how there exists a distinction between colors but we would be hard pressed to draw an exact line at which one color is red or orange. Such a difficulty doesn't render distinctions nonexistent. However the meaning of race has social significant from social relations and production far beyond any physiological fact and it is an ideological approach to abstract things from their real world embedness and simply insert an unexamined explanation of a possibly complex causality but only at a physical level.
This just sounds like a lack of ability to discern the reality or existence of things at a social constructivist level, where things have real world effects and aren't merely collective belief but aren't natural facts either.
That blackness doesn't exist as a natural category doesn't erase the existence of a designated group which is in fact socially recognized and treated by the fact of their physiological characteristics.
https://www.marxists.org/archive/marx/works/1847/wage-labour/ch05.htm
To lose sight of the social relations that engenders the actual social significance and meaning of a thing within those relations is to attempt to naturalize the social and ideological because it purports content of things while abstracting them entirely of the basis of that meaning.
To drive home this point that it is only the ecological perspective, the view of a thing in it's relations that gives it any sense, consider this.
https://www.marxists.org/archive/vygotsky/works/1930/psychological-systems.htm
But alas I am not one who denies evolution but at the same time I do not so crudely reduce man to being a mere ape, but note a discontinuity and qualitiative difference because man is not strictly a creature of instincts but one who develops within a humanized world.
https://www.ethicalpolitics.org/ablunden/works/phylogeny.htm
We do not merely react to the world but enact control through signs and tools that mediate the selection of a trained reflex/respons such that we have an ability to direct ourselves and not merely be directed by the environment. This is what marks a cultured person from those who are perpetually stuck in repetitions and reactions. When it comes to the reality of race, and ethnicity and other markers, it relates to not merely a physical being, but one who acts within a material culture and set relations.
Humans are not so biologically different from even primitive man but instead are psychologically different due to their acculturation and social relations.
https://www.marxists.org/archive/vygotsky/works/1930/psychological-systems.htm
And I think we should look at those with such a fixation upon racial classification with suspicion and skepticism to the recklessness in which they deploy concepts given a history of 'scientific' racism because it is often crude hamfisted and presumes an outcome rather than a curious exploration lead by facts that are discovered/developed while also critically examining the concepts in which one interprets facts.
One can make a true claim while maintaining a false belief, and one must not confuse the fixation on a fact as a fact of the belief about the fact.
Just how a man's fixation on the thought of his wife cheating isn't dependent on the truth of whether she is cheating or not, but can remain pathological even though she is in fact cheating. The fixation, the psychological drive to want to believe such a thing brings up questions about one's psychology beyond the fact of the wife's behavior. The motivation itself being false and hence the derision given to an effort to present a mere neutral and rational approach to the issue as if one can ignore a possible fixation driving the repeated focus and concern with the issue.
One's character is more persuasive if there are other features that simply land one in the space of considering implications on the concept of racial classification amidst research, as opposed to the active seeking of creating such a taxonomy with an already asserted suspicion of such grand significance. How can one not be but suspicious given a history of such a drive to need to characterize races as inferior based not in any science and understanding but a ideology to justify power. Instead to be so supicious is instead seen as the status quo, hence the so call radical approach to suggest that no the mainstream is wrong and too sensitive around the issue, there is a conspiracy and as such there must be truth. It misrepresents the history and power dynamics to make oneself appear the udnerdog and the rational inquirer. More of a rhetorical appeal than substance.
Rich wrote:Distinct as what. Race exists, but that doesn't mean that ant particular scheme of racial classification is not subjective and has some level of arbitrariness. But this actually true of many of the boundaries in the biological classification schema.Human races are not as distinct as dog sub species says the Liberal. Yes and so? Who ever said they were?
And even if the in-group variation is greater than the variations between the averages of the two groups, doesn't mean the variation between groups is not worthy of study. It does not mean that it could not have a profound effect on group development.
Yes, but the existence of such is precarious because we have many who are ardent on filling it with meaning well beyond what is deducible from such facts because of a history of scientific racism. It's a bit like framing everyone as so extreme that they deny there are physiological differences between men and women that warrant medical consideration (historically it has been ignored to the detriment of women's medical health), but many do not proclaim such an extreme position.
However, one doesn't have to also accept wholly that every distinction originates within the biological. The effort to crame everything to such a framework itself goes against our understanding of epigenetics.
And I accept that some concepts lend themselves to arbitrary distinction like how there exists a distinction between colors but we would be hard pressed to draw an exact line at which one color is red or orange. Such a difficulty doesn't render distinctions nonexistent. However the meaning of race has social significant from social relations and production far beyond any physiological fact and it is an ideological approach to abstract things from their real world embedness and simply insert an unexamined explanation of a possibly complex causality but only at a physical level.
FiveofSwords wrote:So following your logic and other people here I assume you woukd say that black people were never enslaved and there was never a Holocaust of jews. Right? Because that would require that races exist...
This just sounds like a lack of ability to discern the reality or existence of things at a social constructivist level, where things have real world effects and aren't merely collective belief but aren't natural facts either.
That blackness doesn't exist as a natural category doesn't erase the existence of a designated group which is in fact socially recognized and treated by the fact of their physiological characteristics.
https://www.marxists.org/archive/marx/works/1847/wage-labour/ch05.htm
What is a Negro slave? A man of the black race. The one explanation is worthy of the other.
A Negro is a Negro. Only under certain conditions does he become a slave. A cotton-spinning machine is a machine for spinning cotton. Only under certain conditions does it become capital. Torn away from these conditions, it is as little capital as gold is itself money, or sugar is the price of sugar.
To lose sight of the social relations that engenders the actual social significance and meaning of a thing within those relations is to attempt to naturalize the social and ideological because it purports content of things while abstracting them entirely of the basis of that meaning.
To drive home this point that it is only the ecological perspective, the view of a thing in it's relations that gives it any sense, consider this.
https://www.marxists.org/archive/vygotsky/works/1930/psychological-systems.htm
I will give an example. Let us compare the direct image of a nine, for example, the figures on playing cards, and the number 9. The group of nine on playing cards is richer and more concrete than our concept “9,” but the concept “9” involves a number of judgments which are not in the nine on the playing card; “9” is not divisible by even numbers, is divisible by 3, is 32, and the square root of 81; we connect “9” with the series of whole numbers, etc. Hence it is clear that psychologically speaking the process of concept formation resides in the discovery of the connections of the given object with a number of others, in finding the real whole. That is why a mature concept involves the whole totality of its relations, its place in the world, so to speak. “9” is a specific point in the whole theory of numbers with the possibility of infinite development and infinite combination which are always subject to a general law. Two aspects draw our attention: first, the concept is not a collective photograph. It does not develop by rubbing out individual traits of the object. It is the knowledge of the object in its relations, in its connections. Second, the object in the concept is not a modified image but, as contemporary psychological investigations demonstrate, a predisposition for quite a number of judgments. “When a person says ‘mammal,’ asks one of the psychologists, what does it mean psychologically speaking?” It means that the person can develop an idea and in the final analysis that he has a world view, for to determine the place of a mammal in the animal world and the place of the animal world in nature means to have an integral world view.
We see that the concept is a system of judgments brought into a certain lawful connection: the whole essence is that when we operate with each separate concept, we are operating with the system as a whole.
But alas I am not one who denies evolution but at the same time I do not so crudely reduce man to being a mere ape, but note a discontinuity and qualitiative difference because man is not strictly a creature of instincts but one who develops within a humanized world.
https://www.ethicalpolitics.org/ablunden/works/phylogeny.htm
The key concept which comes out of at the end of Donald’s enquiry is the concept of ‘extended mind’ – the combination of material artefacts and mnemonic and computational devices with the internal cognitive apparatus of human beings who have been raised in the practice of using them. Human physiology, behaviour and consciousness cannot be reproduced by individual human beings alone; we are reliant for our every action on the world of artefacts, with its own intricate inherent system of relations. Theory is the ideal form of the structure of material culture. Every thought, memory, problem solution or communication, is effected by the mobilisation of the internal mind of individuals, and the external mind contained within human culture. Taken together, the internal and external mind is called ‘extended mind’. This is what Hegel called Geist, an entity in which the division between subjectivity and objectivity is relative and not absolute.
Humans are animals which have learnt to build and mobilise an extended mind. This has proved to be a powerful adaption. Individuals in this species stand in quite a different relation to the world around them than the individuals of any other extant species. Understanding of the psyche of the modern individual depends on understanding the process of development of a human being growing up in such a culture...
We do not merely react to the world but enact control through signs and tools that mediate the selection of a trained reflex/respons such that we have an ability to direct ourselves and not merely be directed by the environment. This is what marks a cultured person from those who are perpetually stuck in repetitions and reactions. When it comes to the reality of race, and ethnicity and other markers, it relates to not merely a physical being, but one who acts within a material culture and set relations.
Humans are not so biologically different from even primitive man but instead are psychologically different due to their acculturation and social relations.
https://www.marxists.org/archive/vygotsky/works/1930/psychological-systems.htm
We have no reason to assume that the human brain underwent an essential biological evolution in the course of human history. We have no reason to assume that the brain of primitive man differed from our brain, was an inferior brain, or had a biological structure different from ours. All biological investigations lead us to assume that biologically speaking the most primitive man we know deserves the full title of man. The biological evolution of man was finished before the beginning of his historical development. And it would be a flagrant mixing up of the concepts of biological evolution and historical development to try to explain the difference between our thinking and the thinking of primitive man by claiming that primitive man stands on another level of biological development.
And I think we should look at those with such a fixation upon racial classification with suspicion and skepticism to the recklessness in which they deploy concepts given a history of 'scientific' racism because it is often crude hamfisted and presumes an outcome rather than a curious exploration lead by facts that are discovered/developed while also critically examining the concepts in which one interprets facts.
One can make a true claim while maintaining a false belief, and one must not confuse the fixation on a fact as a fact of the belief about the fact.
Just how a man's fixation on the thought of his wife cheating isn't dependent on the truth of whether she is cheating or not, but can remain pathological even though she is in fact cheating. The fixation, the psychological drive to want to believe such a thing brings up questions about one's psychology beyond the fact of the wife's behavior. The motivation itself being false and hence the derision given to an effort to present a mere neutral and rational approach to the issue as if one can ignore a possible fixation driving the repeated focus and concern with the issue.
One's character is more persuasive if there are other features that simply land one in the space of considering implications on the concept of racial classification amidst research, as opposed to the active seeking of creating such a taxonomy with an already asserted suspicion of such grand significance. How can one not be but suspicious given a history of such a drive to need to characterize races as inferior based not in any science and understanding but a ideology to justify power. Instead to be so supicious is instead seen as the status quo, hence the so call radical approach to suggest that no the mainstream is wrong and too sensitive around the issue, there is a conspiracy and as such there must be truth. It misrepresents the history and power dynamics to make oneself appear the udnerdog and the rational inquirer. More of a rhetorical appeal than substance.
https://www.ethicalpolitics.org/ablunden/pdfs/For%20Ethical%20Politics.pdf#page90
-For Ethical Politics
-For Ethical Politics