It is occasionally useful to know what words mean. A demand for “racial justice” is the cultural Marxists’ latest cry (often uttered as they wreck, loot, and burn small businesses). If we parse the phrase and consider it carefully, what is its actual meaning?
I think we determine that best by starting with the noun, “justice”. My American Heritage Dictionary of the English Language, 1969 edition, offers seven definitions, of which the fourth seems the most applicable here; “Fair handling; due reward or treatment.” In that definition, the word “due” is critical. “Due” reward or treatment means that a person’s actions determine their reward. Good actions get something good as a reward, but bad acts receive something bad, including bad treatment. That is what justice means.
Coupling justice with the word “racial” in “racial justice” clearly means races are to be rewarded well or badly, and treated well or badly, depending on what is “due” their race based on their actions. Here the slogan immediately breaks with our long legal tradition and also with Christian morality. Both have traditionally held that justice can only be individual, not collective, because free will–the choice to act well or badly–is individual. Because cultural Marxism sees everything driven by which groups, defined by race, sex, and sexual normality or abnormality, have power over other groups, it rejects individual justice for “racial justice”. Where does this lead us?
It leads to big trouble for blacks. If we are compelled to award justice collectively by race, the “due” reward or treatment of blacks must reflect collective actions by blacks as a race. Unfortunately, when we look at the numbers, what is “due” blacks is punishment and bad treatment. Their rate of violent crime is twelve times whites’ rate. Their illegitimacy rate is about 80%. They have the highest rate of welfare dependency of any major ethnic group. Their rates of “lifestyle”, diseases such as obesity and diabetes, are higher than other races–and they depend on public funds to take care of them more often than other races. By almost every measure, “racial justice” puts blacks in the worst position among racial groups in this country.
At the same time cultural Marxists demand “racial justice”, they also denounce “white privilege”. Yet the two slogans are contradictory. Racial justice for whites means we should be privileged in America. Why? We built it. It was whites who turned a vast wilderness inhabited by a few million savages into what was, as recently as the 1950s, the best country on earth. If we really want to base national policies on “racial justice”, “due reward or treatment” puts whites on top and blacks on the bottom.
The problem, as I hope is evident by this point, is two-fold. First, trying to substitute groups, however defined, for individuals where justice is concerned is wrong. It leads to widespread injustice, as individuals who have earned good rewards by their actions are instead handed bad treatment. Group justice is inherently unjust. “Racial justice” is an impossibility, a contradiction of terms.
The second problem is that, as is so often the case with ideologies, cultural Marxists’ call for “racial justice” is really something else. What they are actually demanding is racial license, permission for blacks to do whatever they want, and suffer no penalties. This is, if anything, even worse for blacks than real (collective) racial justice would be, because it would promptly drive all the other races in the country together in resentment and anger against blacks. Blacks are only 13% of our population. When 13% gets the other 87% angry at it, it is in serious danger.
The cultural Marxists don’t really care about America’s blacks. They see them as a tool they can use to further their destruction of our society. If the tool gets destroyed in the process, the cultural Marxists will care not at all. Their goals are wholly defined as “negation”: bringing everything down. The question is, do blacks really want to let themselves be used as someone else’s tool, with disastrous consequences for all of us?
Interested in what Fourth Generation war in America might look like? Read Thomas Hobbes’ new future history, Victoria.