IRAN MOGGING | INTENSE DEBATES | ALLAHU AKBAR

2026-04-03T02:14:58+00:00
What's up, everybody?
I have a lot of energy because I slept last night for the first time in many days.
I, if you don't know, am a chronic insomniac.
Why?
Because I have to be nerfed in some way by the CIA.
They nerf me.
Because when I have full arrest I become a fucking machine.
I could literally do fucking anything.
I have unlimited energy, unlimited swag, unlimited Riz, unlimited everything, unlimited aura, unlimited willpower, unlimited strength, unlimited energy.
There's nothing that can get in my way for any goal when I have slept properly, right?
But uh when I you know, I have to be nerfed a little bit, that's just how it is.
I have to be
I have to be taken down a notch.
I guess it's to humble me, or it's the CIA or whoever's doing it.
I'm sure they find it very amusing.
But uh today's the confront the chairman.
Okay, now I'm trying to get a hold of Jackson.
But uh I think he's running around in China somewhere.
Or he's sleeping, I don't know.
But uh we're still gonna have it.
It's gonna be great.
We're gonna be doing our confront the chairman today.
We're gonna be a lot of intense debates.
And it's gonna be original, high level, original infrared content that you can look forward to for tonight's stream.
It's gonna be lit as fuck.
If you're missing out on this, you must be retarded type of shit, you know?
It's gonna be a wonderful night.
It's gonna be a wonderful time.
Now, I don't know if you guys know this.
For those that know, I'm gonna be gone this weekend.
There's gonna be a big ACP cult meetup for a cult ritual.
Just like cult activities, you know, cult stuff, cult rituals, whatever.
So, I'll be, I might, I might do an IRL stream this weekend.
We'll see.
But uh
Yeah, I talked to Carlos.
Carlos said he might want to do it with me.
Or he messaged me.
He said, you know, he's down to co-host with me.
So, yeah, looking forward to Carlos.
Anyway, guys, let's talk about.
The Iran War.
Let's get some crucial updates about the Iran War.
First of all, it uh n nothing has changed by way of the fact that it has just become
It's an abject, absolute disaster.
But uh
No, it's incredible what Theo Vaughn is saying actually.
If you if you see this.
This is pretty insane.
This was on uh the Joe Rogan podcast.
By the way, ones if you think Joe Rogan is fucking under overrated and just kinda fucking boring.
But anyway, we have to pretend like the Joe Rogan podcast matters because uh you know, it's just one of those things.
What do you think is going to happen?
You think we're going to be okay?
I hope so.
Of course.
I don't know.
Do you think about it?
I'm confused.
I can't believe we went to this war.
When we started bombing Iran, I was like, this can't be true.
And what about Lebanon now?
I know.
Israel's invaded Lebanon.
Yeah.
Yeah.
And it's like, just fucking stop it.
What do you need?
Well, they're trying to supposedly trying to stop the terrorists.
That's crazy, though, if you're the fucking terrorist.
You know what I'm saying?
Like, if you want to stop them, fucking stand in front of the fucking mirror and start there.
I mean uh people talk about, you know
Who which demographic is going to be more open to anti imperialist consciousness?
The signs are everywhere.
The signs are everywhere.
Anyway, I want to show you guys some some news.
By you know, it's a bad day for people who fedjacket the ACP.
It's a bad day because supposedly
Supposedly, uh you know.
Let me see if there's any veracity to this.
Supposedly Trump is uh considering firing Tulsi Gabbard.
Well, if Trump's gonna fire Tulsi Gabbard, what hold on, I thought Tulsi Gabbard had the full backing of the Deep State and she was loved by the intelligence community.
If this happens, I mean, is ACP no longer a Fed psyop because Jackson met Tulsi Gabbard s seven years ago?
Is there is the seven years ago when Jackson met Tulsi Gabbard and went surf surfing with her?
Does this change anything if she's like no longer working for the government?
I don't understand.
I I supp okay, we have a theory.
If she gets fired and ACP still exists, then the theory that, you know, ACP is a Fed psyop, it's over, right?
Fuck, I sound like a fucking millennial.
I sound like Game Ranks.
Shush I should I should stop.
I sound like uh Game Ranks.
Game Racks.
You know what I'm talking about on YouTube?
The guy who's like, so uh, if you like playing video games, you can go ahead and uh
What yeah
So I'm Skyrim and uh
Guys, the minute I become millennial, just shoot me straight up.
Just get rid of me.
I don't deserve to exist anymore.
And I start sounding like that and shit.
Yo, Sparrow, what's going on, bro?
Appreciate you.
What's up, Sparrow?
What's up, Sparrow?
You want to know the biggest slop candidate in politics right now, and this is like super impromptu, it's just like random as fuck, is James Fishback.
Just the biggest slop politician in America right now.
The definition of a slop politician is James Fishback.
That guy just fucking his whole existence is just pandering to the X algorithm.
That's all he is.
He literally is just an ex-panderer.
He's literally a fucking tung tung tung sohor candidate.
Fucking complete, absolute slop politician.
I'm so fucking sick of seeing that guy.
Uh, yeah, Iran is still mogging the fuck out of the entire U.S.
Empire.
Let's just like talk about how we're well past four weeks, I think we're even coming up on five weeks.
It's been what, thirty two, thirty three days?
And Iran is straight up, has the Strait of Hormuz closed, and it's happening.
It's just happening.
Iran is just fucking mogging the fuck out of the so-called free world.
Fuck the free world, by the way.
And uh nothing has changed by way of this.
I know everyone wants the debates to start, just just don't worry.
Uh by the way, in other news, this post that I made, by the way, this specific post, for some reason, a lot of Episcopalians are upset by it.
Then there's other people who are calling me crazy, they keep calling me crazy, crazy, crazy.
Okay, as a man whose pseudonym is named after the mad Arab, Lovecraft's Abdul Al-Hazrad, the Mad Arab, please don't call me crazy.
It hurts my feelings a lot.
I clearly value being perceived as a sane person.
I value, I have such deep respect for what passes off as sanity in today's civilization.
Please don't call me crazy.
It bothers me and hurts my feelings so so much.
Oh, RTSG just shared something hilarious.
Oh.
But I have been advised, uh, legally speaking, not to raid who gives a fuck, though, right?
Anyway, um
Yeah.
We have a lot to cover tonight.
There's actually quite a bit.
Quite a bit.
Why the fuck is Sneeko talking about Bosnia?
Can anyone explain why Sneeko is talking about Bosnia?
Is there any reason to just like Bosnia is with the resistance?
This was the most pointless tweet of all time.
You know, can I fucking say something that it really grinds my fucking gears?
I'm sick of the you the ex-Yugoslav nationalists on all sides, the LARPers, every single ex-Republic of Yugoslavia, somebody who's vehemently anti-NATO, of course I am, of course I'm anti-NATO, every participant in the Yugoslav war should feel ashamed.
That's literally where we get the term Balkanization from.
Every single side was retarded in that war.
And everyone should feel deeply ashamed, all right?
And these Bosnians are LARPing, just like Serbs were LARPing, everyone was fucking LARPing and killing each other.
I have no respect for petty Balkan nationalists at all.
I don't I don't the small country fucking nationalism is cancerous.
I don't know why Sneeko was talking about that though.
I don't I have no idea.
Have you guys seen Jesus Motorcycles Edits?
It's pretty remarkable.
I'll show some of them to you right now.
He's been on a roll and he's been going viral as fuck multiple times independently, if I might add.
Teen Hut!
At ease, soldier, but not really.
See, there's a drone up that way.
I'm gonna need you to lure out the.
Inspirations!
Your mission, should you choose to accept it.
And you will accept it!
You don't have a choice!
We w first of all, at what point
Jesus Morticle deserves.
Johnny, what's up?
He needs to be hired by some actual media company.
And like, this guy is, he's, people think AI is just all slop.
Okay, try making this shit yourself.
It's actually pretty hard, right?
So the fact that he's doing this at this level of quality, this is why we were never anti-AI in principle, right?
Because let me actually say something.
I don't want to jump on this discourse, but it's like, look, why does Iran make use of AI so much?
Well, because AI has given non-state or counter-hegemonic actors, I should say, the same tools that are at the disposal of Hollywood and the entire imperial state machine and its unlimited budget, those same tools can now be in the hands to make counter-hegemonic propaganda at the same quality.
And that's what I said in 2023, and it's just fucking true.
The fact that Iran is using AI, they're making the same type of content.
The fact that this type of content is being put out and made, it just goes to show.
Anyone who's sitting here saying, oh, this is taking away from real artists, okay.
Then I put the challenge on quote-unquote real artists to make anti-Epstein propaganda.
Sparrow, I challenge so-called real artists to make in video form anti-Epstein propaganda like this.
But you want to know why they can't?
Because they don't have the funding to.
Why?
Because that kind of funding only comes from institutions.
Institutions which are Zionist and which are aligned with the hegemony.
So to be honest, I mean, being anti-AI in principle is just reactionary.
And then there's actually subhuman retards who will sit here and go, oh, this means you support all these AI companies and this means you support Silicon Valley.
And it's like.
Are you retarded?
Like, can you not separate a a technology
From
You know, the institutions that obviously gatekeep, I mean, you put it, if it was up to me, everything would be open source.
There would be no Silicon Valley, right?
But how can you say that AI is reducible to palins here in Silicon Valley when it's just a new technology that China can use and pretty much anyone can make use of, provided they have enough resources, which, you know, we don't.
But anyway.
Hey's the age of the draft.
But what about my social security?
You don't get it anymore.
Now off you go to the minefield.
Cheer up, son.
The light at the end of the tunnel is approaching.
Targeted elimination of the schoolhouse sector is complete.
Due to your bravery, your family gets to eat this week.
Oh, no, no.
I'll give it to your wife myself.
Operations.
Fueling.
I'm fighting for Jeffrey.
I'm fighting for Jeffrey.
I'm fighting for Jeffrey!
I'm fighting for Jeffrey.
That's some high quality stuff, I'll have to say.
Uh who says AI can't be art, right?
Absolutely again.
This is quite interesting, Trump destroyed the favorite symbol of the Zoroastrian Larpers.
Remember when Trump said he would target Iran's cultural sites?
Well get used to seeing things like this as long as this war continues.
The people who are selling this war, the warmongers, they say don't worry, we will rebuild whatever infrastructure is being destroyed, whether it's bridges, medicine factories, medical clinics, all the stuff we've seen in the past few days, factories, steel mills, we'll rebuild it all.
Great.
Will you rebuild stuff like this too?
Do you want to travel back way into the past and resurrect our ancestors and have them reconstruct this type of stuff?
Or are these things maybe irreplaceable?
I'd like to know your answer.
Let me know in the comments, warmongers.
Remember when Trump said he would target Iran's cultural sites?
Well get used to seeing things like this as long as this war continues.
The people who are selling this war, the warmongers, they say don't worry, we will rebuild whatever infrastructure is being destroyed, whether it's bridges, medicine factories, medical clinics, all the stuff we've seen in the past few days, factories, steel mills, we'll rebuild it all.
Great.
Will you rebuild stuff like this too?
Do you wanna travel back way into the past and resurrect our ancestors and have them reconstruct this type of stuff?
Or are these things maybe irreplaceable?
I'd like to know your answer.
Let me know in the comments, warmongers.
Wow.
Guys, I'm so sad today.
I'm in such a sad mood.
I'm just so sad.
I'm so.
Just kidding.
I don't give a fuck.
Anyway, guys, um.
I'm never sad, I'll never be sad ever, you understand?
This is a uh
This is an emotion of weakness.
I don't I don't have feelings.
You know, I don't know, it's just like I've been literally awake for fucking like two days and I finally got sleep last night and I'm just kinda sitting here like, what did I go through all of this for?
Phil Foe's like now that I've actually gotten a hold of myself, I'm like, why the fuck does this keep happening?
It's just existential.
Guys, what do you think?
Is John Kiriaku a fed?
I have no idea.
I have no way of telling.
I have no way of telling.
There's something about him that's a little off, just like Professor Jeong.
But uh I all I could the only um complaint I could have about him is that he's popular, to be honest.
Alright, well, I have to uh it would be irresponsible of me not to show you this in the interests of being completely unbiased.
Uh
Yeah.
N-n-n-n-n-n-n-n-n-n-n-n-n-n-n-
So this was from a leftcom.
ACP is not only not a communist party, but they aren't even left wing on the bourgeois Z spectrum of politics.
It's a far-right party most similar to Mussolini's fascist party.
And of course, we can't forget the follow-up.
I would even argue that they're worse than Mussolini because they didn't make Italy a puppet state while ACP wants China and Russia to take over America.
Well, I'm glad this guy is um d you know, engaging in uh
Defensism of the fatherland against the imminent threat of a takeover by Russia and China which ACP is facilitating.
I'm about to be thirty years old and nothing has changed in five years.
Nothing has changed.
I mean like
Is this groundhog day?
That's like, that's just kind of like, I'm at that point.
I just see this and it's surreal.
I'm like, is this Groundhog Day?
Like, what has changed in five years?
Has anything changed at all?
Is there anything new under the sun?
We are fascist, we're far right, we're Mussolini, we're not on the left, okay?
Alright.
I guess so.
I guess if you say so.
I mean, you just have been saying it for five years, so if you just keep saying it, it'll be more true.
It'll be more and more true the more you say it.
We're just kind of gearing up, guys, for the debate that we're about to have.
Don't worry, don't worry, don't worry.
We're just building.
It's called building context.
It's called building up context.
But uh, no, I've been thinking about this.
I thought about this the other day, which is that.
I am starting to have the memory of a goldfish because I'll go back to arguments that I made two years ago, and I'll be like,
Nothing's changed.
Like nothing has changed.
Hey, we've been this has been the same thing for five years.
Uh and the biggest hot topic on left Twitter right now is whether or not AOC should be backed.
You know, all these so-called Marxists and leftists talking about whether AOC should be defended or not.
Should we support AOC?
Should we not?
To be clear, I want to be absolutely clear about why I spend a lot of years saying that we want to just divorce from leftists entirely, we don't want anything to do with them.
Uh what was correct and incorrect about that view, but why I made that view in the first place.
Now, to be hyperbolic for the purposes of actually communicating the point, if you were to hear from a community, let's say there's a community you came across, and that this community was arguing about whether or not babies should be eaten.
Now, to be fair, roughly 60% are saying they shouldn't.
But 40% are saying you should eat babies, right?
Or let's say there's like a discourse that you stumble upon where they're like,
You know, should we just um
Poop on the sidewalk
And it's 50-50 split down the middle.
Now, is it enough to say that I'm one of the anti-poop partisans?
In this discourse, is that enough to say?
Or at what point do you have to just realize that on a qualitative level, I don't want to be part of a discourse where this is still being debated?
I don't want to be part of a discourse where the question of whether we should vote for Democrats or not is even still being considered or debated.
Because even if you're debating against that position,
What it f what it comes across to me is it's like you still have not underwent this qualitative change, this qualitative break that's necessary.
You haven't taken the red pill, you haven't realized that the that this
Leftist discourse is just fundamentally rigged, and at best, it is institutionally captured materially and financially.
by the Democratic Party and that the vague perception
Of this open society, of this open discourse that this is like, oh, this is the they, this is the big other.
Yeah, that's just because the Democratic Party has a lot of fucking money and has the, and it's like the, it's an institutional state actor.
Of course, there's this perception of grandeur.
A lot of these DSA and whatever types.
Will constantly appeal to the argument that, well, we don't want to be a micro sect or a cult.
You know, we have to go with the flow.
We don't want to be a micro sect, we don't want to be a cult, we don't want to be a sect.
And it's like, well, the perception that you have that your DSA Democrat milieu is anything but a cult itself is just because they have more money and they have more resources and they have power, they have the backing of the state.
At no level whatsoever does that boil down to them being more fundamentally key word is fundamentally popular.
Now, of course the more popular thing to do is just acquiesce to the authority that rules us at the barrel of a gun.
But if we're ever going to get to the point where we recognize that we live under an occupation and that this is a regime that rules us by force,
We have to stop pretending that the passivity of the masses, the the fact that the overwhelming majority of people who do participate in politics are going to go blue or red, we have to stop pretending that that reflects some authentic state of consciousness among the masses, rather than an imposed condition of occupation.
And you may say this is sectarian language.
Well, I beg to differ.
There is a growing contingent of Americans, and as much as you want to crucify them on the label of being far-right or being part of this or that comprehensive ideological milieu, it is fundamentally pre-ideological, and it is a spontaneous form of consciousness among the American people that is rapidly growing, which is fundamentally disaligned with the hegemony, which is fundamentally waking up to the fact.
That we live under an occupation.
Now, spontaneously, this takes the form of a thousand, a million different types of obscure conspiracy theories.
I agree.
But none of the, you can't reduce the phenomena to a comprehensive ideology.
Oh, this is fascism.
This is the far right.
This is X, Y, and Z ideology.
No, it's not.
This is materially the manifestation of growing segments of the U.S.
population disaligning with the state.
And that's a fact.
Disaligning with the hegemony.
Now, the spontaneous form with which they disalign could be a million different things.
But the disalignment is a material fact.
And these are the masses that we should tap into.
Otherwise we commit, in the sincere and genuine sense of the word, as b as it's been used historically, the error of Taillism.
Taillism would precisely mean
Going to Democrat voters and acquiescing to the Democratic Party because this is where we're meeting them, where they're at, right?
Talism is not being politically incorrect.
And by the way, I have a message to the fat ass Santa Claus Assatar Bear.
Ass ass hat bear, asshole bear.
Listen Santa Claus.
We don't, we're not politically incorrect because we're trying to pander to the masses.
You have yet to understand that the onus still remains upon you and every other professional petty bourgeois libtard lickspittle who works in HR departments and has bullshit meaningless jobs that you think somehow matter to prove to us Us and the masses for that matter that we should give a flying shit about any of your politically correct tone policing.
By default, this is a brutal fucking ugly world.
By default, this is a world where our language reflects reality.
By default, we tell politically incorrect jokes.
By default,
Our instinct, just like your instinct, the one you repress, is to reflect the world through humor, through honesty, through brutal language.
Without any regard for political correctness.
That's our default setting.
You liptards have failed in colonizing our minds with your political correctness.
Proving what's up.
We're not acting the way we are because, oh, this is how working class people act, so we should emulate their behavior.
That's not where we're fucking coming from.
This is our default setting.
You may feel like you're extremely.
Cowardly, politically correct, tone-policing world of falsehood and living in this fucking bubble is somehow a default setting.
But that's because your class background, you're a professional petty bourgeois.
You literally work in work environments where everyone's a fake fuck.
Now, I get it.
You've become so accustomed to these fake fuck bubble retard environments that you genuinely think this is the natural default setting for people who live in America.
But I promise you, for the majority of people, it's not.
And all the people that smile at you and walk on eggshells around you because they don't want to use the wrong language or hurt your fucking feelings are going home sharing Instagram reels with each other that are deeply anti-Semitic, deeply racist, deeply bigoted humor.
And it's just like complete memes that are fucking completely, you know, I guess, are abhorrent to you and unthinkable.
You'd clutch your pearls like an old grandma at a fucking Woodstock concert or some shit, right?
To put it in the hippie language, you might be comfortable understanding.
Mordor, what's up with the fives?
Yeah, we're not engaging in Taillism by having the tone and sentiment and the tone that we have.
The onus is on you to prove the material necessity of your tone policing and fake.
Bake.
Psychological disposition that we're supposed to emulate and and and adopt ourselves.
Why should we adopt your personality?
Why should we adopt your political correctness?
It has yet to be proven to any of us why we should give a flying fuck about any of it.
If something is funny, it's funny.
If something is real, it's real.
If something if there's a more matter of fact, blunt way of putting something, there are most certainly circumstances in which stop getting your fucking panties in a bunch crying about it, okay?
I'm not saying that we're going to go to a formal, you know, I'm not saying every setting it's appropriate to be politically incorrect.
I'm just saying it's like people go out of their way, they'll fight they'll dig up tweets that I made years ago and they'll be like, oh my god, and they're clutching pearls.
Hey, literally, kill yourself.
Like, what are you doing?
Like, what, what, what, what, what, what, what, what, what?
You're crying over tone and language and all this kind of stuff.
Hey, just go kill yourself, you know.
Hey, in a video game, you know what I mean?
Like, I don't know what to tell you.
Uh with all that's going on in the world, if this is material to you, you are fundamentally bourgeois, and it's as simple as that.
If this kind of stuff is material to you, you are bourgeois.
And that's how I end the story.
But uh no, okay, back to my original point.
Talism in the meaningful sense of the term, Taillism, okay, Taillism refers to ignoring the advanced developments among the development of the consciousness of the masses, which now takes the form of this broad conspiracism slop.
I agree it's slop, but guess what?
It reflects a material disalignment with the system.
That is what Marxists have to be at the avant-garde of.
Not fucking incrementally pushing some old pedophile liberal Democrat who loves AOC more and more to the left, whatever that fucking means.
That's some Menshevik nonsense.
The Leninist view is you go directly to the segment of the masses that is ready to fucking throw down.
For Lenin, that was the Russian peasants.
For Mao it was the Chinese peasant.
For us.
It's yes, it's the people watching Professor Jong, Tucker Carlson, and even Candace Owens and whatever.
That doesn't mean we.
We don't educate the masses.
That doesn't mean we don't distinguish ourselves.
from those people that I just mentioned.
But where there are material manifestations of material disalignment with the system, that's where we have to be.
That's what it means.
Anything else is Taillism.
This is the true meaning, by the way, of having a principled Marxist position.
You go to the masses.
who are the most advanced in the development of their consciousness.
But the advanced development of the consciousness of the masses is not measured by how superficially educated they are.
I'll show you a fucking dozen, dozens and hundreds and hundreds of college professors well superficially well versed in the vocabulary, the vernacular, the language of Marxism, which are simultaneously in their material disposition fundamentally reactionary, Zionist and bourgeois.
Advanced doesn't mean who can recite superficially the the dead letter and the dead text, who can talk about transphobia and homophobia and put pink hats on or something.
That's not what it means to be advanced.
What it means to be advanced
is to be disaligned with the system.
The more that the system loses its grip on the minds of the masses, the more advanced the masses are along the path of finally adopting what we Marxists call the revolutionary consciousness.
And mind you, the revolutionary consciousness precedes the proletarian consciousness.
So whoever calls us tailless and uses this gibber language they don't understand 'cause they're fifteen.
I don't want to be part of a discourse that's still debating about this, though.
But maybe we have to.
It's been five years, I am perfectly capable.
Of
self-reflection on the fact that it's been five years
And somehow, yes, it's true, the pipeline to the American Communist Party is still coming from the left.
Significantly coming to f from the left, I would say.
Uh, there's some from the right for sure, but the pipeline is primarily still coming from the left.
Let's pause.
Why is that happening?
Well, because who's putting out the constant barrage of introductory level educational content to Marxism in general?
It's not us.
It's the deprogrammed people.
It's all these other YouTubers with their fucking stupid, retarded YouTube essays.
And they're the ones making constant documentaries and content.
Thank God we have Eddie.
Eddie's the one guy we have.
But the overwhelming majority of the space of how do I red people to just warm up to communism in general is being monopolized and dominated by people who don't know what to do with the attention that they're getting.
Our pipeline is still coming to a huge extent, I should say, from that direction.
Not entirely, not 100%.
I'd say maybe 60-70% is coming from that direction.
Now,
Brothers and sisters, I would say comrades, but come on, it's a little too much LARP.
Brothers and sisters, we need to learn from that, okay?
We need our own documentaries, we need our own content, we need our own short form
Small introductory level stuff, specifically YouTube, documentaries.
Uh you know, I'm I'm gonna just tell the RTSG guys
Guys, everything you make that you write
You can turn it, even just use AI to make the images for it, or whatever you have to do.
You could turn that into a video script, no problem.
If you can't read it, you can have AI read it.
It'll go viral, don't worry.
Uh infrared we wanted to do this for sure.
I mean, maybe we could do it with infrared.
I'm honestly, I think we're at the point where infrared is probably willing to recruit video editors like and and video producers for documentaries.
But that honest to God, that has to be the move.
Logo was 100% right the more I think about it every single day.
The reason why the pipeline is still coming from the left for us is because the introductory content to Marxism is still being monopolized by YouTube video essayists.
We have to get on the YouTube video essay game.
We have to get on that shit.
We have to get on the YouTube game and flood YouTube with video essays and simple educational content that teaches people the basics of Marxism.
And we will then consolidate our own pipeline independently.
And uh yeah, so that's why.
If we can do that, my friends, and I'm talking about a media network, we already have Jackson, who's doing news.
If people could help me with infrared who who would want to do that, and then if RTSG could start doing it and then others start doing it, we create a media ecosystem on YouTube and fucking dominate the video essay game when it comes to Marxism.
Introductory level content to Marxism Communism.
If we do this, we will never have to spend.
In another minute of our life ever again arguing with Democrats.
We will never have to argue with furries.
We'll never have to engage in the same arguments we've been doing for the past five fucking years.
You understand?
We have to create a media ecosystem.
Where we are
Uh we are actually introducing people
To Marxism-Leninism.
And we are the ones defending the USSR at the basic level.
We can't be too sectarian.
We can't make our content about this is how we're not Hakeem.
This is how this is why Hakeem is wrong.
This is why Second Thought is wrong.
Okay, if we want to distinguish ourselves from Hakeem and Second Thought, let's do it in a positive way.
Let's just show at the most introductory level how we positively comprehend things and let the burden be put upon them to distinguish themselves from us negatively, right?
If you're just making content saying this is why Hakeem's a retarded bastard, you're a fucking leech.
You know, you're no long you're no different than the infrared or ACP ankle biters who cannot make content of their own and just fucking bite our ankles 'cause they're these are subhuman retards.
They're just not smart.
They're not intelligent.
An intelligent person understands.
If you have a problem with the way the space is being monopolized and dominated, do it yourself better.
You set the fucking example.
You do it yourself better.
Don't focus on the clashing and the negativity.
If they want to debate, let them debate.
Video essays dedicated to taking down Hakeem or something or whoever the best D Marx, whatever these year.
By the way, these Europeans are dominating the space.
Okay?
Americans need to get on it and put out American.
You know, less European-biased content about Marxism.
We are so behind on that, though, because I look at.
I've been I've been looking on YouTube.
There's some of these video essays about Lenin, about
The production value is so fucking good, it's incredible.
It's quite incredible production value.
But you wanna know the one advantage we have?
Um they are ethically
um barred from using AI uh for visuals and stuff.
We can.
We can use AI for video visuals and everything.
Understand what a profound advantage that puts us in.
In terms of the volume of content we could put out.
And there will be a sizable amount of people that condemn us as unethical, but that's just us filtering out all the lip tards.
We will be getting the masses.
We will be getting just we'll be capturing so many fucking people.
Lenin Dubois, what's up?
So that's how we're gonna, you know, uh launch that assault.
Want to give a one-minute example now, and Kat clips it immediately.
Intro to communism from the popular center right.
No, I don't think I uh I I can't.
No, I'm I don't want clips.
We we don't need clips.
We need long form documentary content.
We have a lot of cl no, we need clips.
Keep up the clip game for sure.
But let's also start thinking about long form video essay shit, 'cause that's uh that's what creates communities.
Honestly, the long term long form video essays are what create
Communities.
Logo is right.
Logo set he gave us the best advice.
You know, you could think of Europa, the last battle, created the entire far right and 4chan, besides Jeffrey Epstein, right?
Um
If you use AI, they'll say it's AI slop.
Uh, gelcrum, that's not true at all.
If you use AI to m uh write your script, yeah, it's slop.
If if if it's shame if it's just like all AI, then yes.
But if you use AI to help with editing and help um the visuals, that that's not going to be seen as slot by anybody.
You have to combine manual and automatic, you know?
I I'll say this, you know.
Uh
The space is open, the space is hot for video essay shit.
You know, I see so many people in the community launching podcasts.
We don't need podcasts.
Nobody needs podcasts.
We need video essays.
We need educational material.
Introductory level.
Just teach people basics about Marxism.
ABCs of Marxism.
Why is China socialist?
Make a video response to someone claiming China's not socialist.
Like, do what we do on X, fucking turn that into YouTube essays.
Uh we don't need
More podcasts.
We don't need more podcasts.
And you know
We don't need people sitting in front of their camera yapping.
We need
Content that is like documentary style, you know?
So uh uh this applies to ACP.
And it also applies to you if you're trying, if you, some of you genuinely want to get into the media space.
My genuine advice to you, if you want to break into the media space, work on video essays and get good visuals and all that kind of stuff.
And if I watch it and I think it's good, I'll fucking boost it.
I'll give it the boost that it needs if I think it's good.
If I think it's terrible, I'm going to critique it and tell you to fucking make it better.
And then when it's good and I say, okay, this has a chance of going on the algo, I'll boost it.
By the way, why am I stingy when it comes to using infrared to boost small creators?
Because if I think something is going to entirely depend on infrared forever, I'm not going to boost it.
But if I see that there's promise and that we could give you the boost that you need to to reach a wider, wider audience, I have no fucking problem mobilizing this army to get this shit off the off its feet if it actually has promise.
There's shit that I s I'm not saying this I'm I don't always I very very rarely make a decision about this anyway, because I very rarely have the time to even check this kind of small content out.
But uh I'm telling you, like, I'm not I wanna see you grow and succeed if you have the chance to, is what I'm trying to fucking say.
And if I see good content and good shit, I have no fucking problem.
Uh, you know.
doing what we can.
I'll even tell Jackson we could just do whatever we can to juice it and boost it.
But it has to be fucking good.
Not just in the sense that I have to like it.
It has to be good.
Like I see this like I could see this going viral.
This will be viral as fuck, right?
Um, RTSG podcast.
I haven't, I haven't listened.
It, it's, it sounds pretty cool.
Yeah, I mean, there podcasts that are non-video podcasts, they probably have some potential.
You know, people are on their long car rides listening to stuff, but what there's a gap in the market in right now is video content, 100%.
Video essay content.
That's educational, introductory educational.
Some of y'all are slacking on that, I'm not gonna lie.
We are look, you wanna do self criticism of our entire community?
Self-criticism is we don't have the b we're not the best at introducing people to communism.
We're very good at combating the far right.
Shutting them down.
But are we good at introducing people to communism?
We're not the best.
We're getting there, but we're not the best.
Eddie's the best in our.
Yeah, I mean, ACP.
I'm talking about infrared, though.
I'm talking just about infrared.
We are not the best.
We are already very esoteric.
When the when the minute you become initiated in our community you already have taken a red pill of some kind.
And uh we need to find a way to lock in on introducing people to our shit, right?
So
That's my sermon, but now we're going to get to the good part of tonight's stream.
Facebook groups.
Look, nothing will beat documentaries.
I'm just telling you, video essays and documentaries.
Nothing's going to beat that.
Nothing.
And it's just got to take any topic.
Mao killed.
Okay.
I'm sure Volk Vulture will help scripting.
You just make a video saying debunking the myth that Mao killed 60 million.
Debunking Francois Dicketer.
Debunking the halal.
Like, just make shit like that.
It will fucking go viral.
Pump it out constantly.
This or that myth, this retarded anti-communist myth, the cats in Mac.
I don't know.
YouTube might ban you if you deny the catch and massacre.
But just keep launching nukes.
Okay.
The myth that communism was a failure.
The myth that this or that.
Because Hakeem.
We'll make videos about the USSR.
And say it was in beautiful social democracy, and uh his videos are successful.
Uh but you know instead of complaining about how they do it, let's just do it better.
Finbull used to do this shit, that's why he used to own the space.
Matter of fact, almost everybody comes from Finnbull when you think about it.
Everybody comes from Finbull.
Alright, what was my title last time on TikTok?
Oh, fuck.
You know what?
Guys, the TikTok prompts.
How do we make those?
You put it down like New York City.
Add a theme.
Okay, not a theme.
Uh how do I
Add something to the scene.
Like how do I add an image or something, right?
Oh, I could do it like this, right?
Ah, wait, no.
Hold on.
General
I'm trying to figure this shit out.
So this is what scenes mean.
Alright, I don't know what scenes fucking mean.
I don't know how to add some shit.
To the layout.
Uh
Within TikTok live studio said, ad source text.
Okay, hold on.
Where's ad source?
That's the problem.
Where's ad source?
'Cause all there is is Ad Scene.
Where do I find Ad Source?
Rename, add theme, duplicate theme, switch layout, set hotkey, project live view.
How do I add a source?
I wish somebody would help me.
I wish somebody would help me.
Fuck, nobody knows how to do this shit.
Bro, one person doesn't know how to do this.
It's crazy.
Yes, I'm on desktop, TikTok, live studio.
What the fuck?
How to add text.
Uh in the scenes menu, add text, Huh?
Hello, everybody.
My name is Ira Bowman.
I am a live host with GravitasQ here on TikTok.
Nobody gives a fuck.
And today I'm going to teach you something I actually just learned how to do myself.
I learned how to add text and make it scroll and be able to hide it or share it whenever I want, update it, all those things.
I'm going to teach you that in this video right now.
If you are on your computer and you are using TikTok Live Studio or you want to record from your computer, I'm going to share with you this technique.
So, first things first, make sure you have TikTok Live Studio app loaded on your computer.
I do.
Make sure you're logged in.
I have it.
Once you are, the very first thing that you're probably going to see is the toolbar.
No, I don't need that.
This is an old-ass fucking video.
And you're going to see this little pop-up box.
So, this is in here, but I'm just going to add source button.
TikTok Live Studio No Ad Source option.
Why?
Let's set up TikTok Live Studio in 2026.
Okay, fuck this retard.
I hate everybody.
Settings
Alright, I don't think there's a way to do this, guys.
The chat GPD doesn't fucking know anything, all right?
Fuck's sake.
There's no uh way to do it, uh for me, at least.
So nobody dare bitch at me that I don't have fucking
'Cause everyone's always saying, Oh, you know, you just gotta make the uh the the
There's no add source button!
Holy fuck, lawn guy!
There's none!
There's nothing!
Like, I'm not retarded, all right?
I'm not a literal retard.
There's no add source button.
There's a scene
All I have okay, I need to make a scene then.
Let's try.
Thank you, Emirio.
Maybe that's it.
Uh.
Okay, unlock.
Okay, yes, unlock the scene.
Ah, I had to unlock the scene.
Nobody told me that.
Notice, nobody told me that.
Not a single person told me that.
Uh
Alright, I I'm gonna make something really quick on Canva.
You put it down like New York City
We got it.
You put it down like New York City.
Oh, we gonna I'm I'm making some good shit.
Alright.
Okay, okay, okay.
We good.
We good.
This is some good ass shit.
Oh, this is gonna be some good shit.
Nah, nah, for real, for real, for real, for real.
This is uh this is gonna be uh you know some good shit for sure.
Whoopsie.
Oh, this is gonna be yeah, this is gonna be good.
Why didn't you do this before?
Cause I didn't have time bitch.
Yeah.
Y'all gonna see this shit, this final ass product?
Transparent background.
And this is going to be good.
You put it down like New York City.
All right.
Image.
Add.
Huh?
Yeah!
Hold on, this shit is not good.
Hold on, I gotta fix this shit.
Uh
This one, get rid of this shit.
Add a source.
Tell me.
You put it down like New York City
Alright, what the fuck is this?
Alert?
Put that shit away.
Don't fucking need this.
Okay, I have to like be here.
You put it down like New York City.
Hold on.
I'm gonna make it like a podium.
Make it like a podium.
All right, y'all.
We're good.
We're going live.
Go live.
Uh
Yes.
All right, all right, y'all.
After so much pain and trifling and
Yay!
We're good.
So you don't see the full thing.
It says debate communism.
And we're good.
You guys, you missed me so much, didn't you?
I was gone, I was away for so long.
I was away for so long.
And uh here we are.
Uh everybody who's not ACP is um
A nothing.
Uh anti ACP sentiment is rooted in the federal government.
It's spread by the Mossad, it's spread by the CIA, it's completely astroturfed by the MI Six, CIA and Mossad.
That's a fact.
This guy named Estalin is based, you better be an op or you're banned forever.
Hello.
Stellan's a pedophile.
Based on what?
Based on uh Jeffrey Epstein's
Associate Simon Teabag Montefair, who is in the Epstein Black Book.
Who completely made that up?
So uh
What a pathetic, disgusting thing What a pathetic, disgusting case of projection When that was itself created and made up by Simon Seabag, T Bag, Montefer.
Why don't you stream with Carlos?
Where is Carlos?
Okay, I'll tell Carlos.
I'm going to call him right now.
Don't use bad words.
Don't use bad words.
Gotta call Carlos.
Couldn't connect.
Why can I not connect?
I literally am trying to fix it as quickly as I can.
Once if we're fucking good with this fucking mic, Frank T, the ACP is a right-wing party.
Based on what?
Go ahead, define right wing.
Define right wing.
I'll define right wing.
The right wing were the people who stood for the Ancien regime during the French Revolution, sat on the right aisle of the parliament.
The left wing was the party of revolution who were against the status quo and against the system.
We are against the status quo and system more comprehensively and more consistently than any so-called leftist that you know of.
So calling us right wing is nonsensical gibberish, you Zionist.
You are a Zionist is the problem.
A Zionist defines right wing based on how friendly or mean they are, based on Theodore
P d he's an Epsteinite, Theodore Adorno, his authoritarian personality compass, where he defined right wing as having a closed personality and uh not wanting to eat ass.
Long guy, what's up?
Theodor Adorno defined being right wing based on not wanting to eat ass.
Instead of uh being a shill for the status quo, concrete status quo, the concrete
State and machine.
Not the abstraction of, oh, you don't want to comprehensively mutilate people's genitalia by force or something.
That makes you right-wing.
What are you talking about, Frank T, you pathetic simpleton?
Where did he go?
Where did he go?
Are you the best?
What are you talking about with small businesses?
You're just gibbering with some nonsense gibberish.
Where's Frank T, you Zionist?
John Pork, you're not John Pork.
You LARPER You're not John Park, you're calling us LARP, you're talking nonsense.
They're neo fascists who always mention the global banking elite and spew anti Semitic rhetoric.
Hello, Zionist Frank Ree Frank T.
Yeah.
I got restricted!
For bullying and harassment.
How do I lift this for 10 minutes?
Okay, well we'll we're gonna survive.
It'll be the long march.
The 10 minute long march.
I'll be nicer.
I'll be kinder and I'll be nicer.
I immediately got attacked.
Alright, I'm gonna rephrase that.
Alright, I'm there's a new me.
There's a new me.
Well, Frank, we have many disagreements.
You claim that speaking of a banking elite Ha ha
Speaking of a banking elite is a fascist, did you read Lenin's Imperialism, the highest stage of capitalism?
Go ahead.
Open up Lenin's Imperialism, the highest stage of capitalism.
Shall we do it together, Frank?
'Cause you're such a literate, well-read genius.
Lenin, imperialism, the highest stage of capitalism.
Okay, we'll open it up together.
Hmm.
Banks and their new role.
Finance capital and the finance oligarchy, huh?
Okay, so Frank
It looks like Lenin's a fascist 'cause he's talking about the financial oligarchy.
Ha ha Even he's talking about parasitism, ha ha quite anti-Semitic, if you ask me.
And don't mind my voice, guys, TikTok just restricted me uh for ten minutes 'cause I'm bullying and I'm mean.
So I'm just a friendly guy now.
No, I'm just friendly, 'cause TikTok restricted my v live visibility for uh bullying and uh harassment, so I'm just a nice person now.
Don't worry about me, I'm not a threat to anyone.
Anyway, Frank, where'd you go?
If I end it and restart it, does my restriction go away?
I can't do this for 10 minutes.
If I end it and restart it, does it go away?
Green place, tell me.
Uh all I have to do is restart it, really?
Oh no, yeah, no, it doesn't go away.
Well, I'm just wholesome.
I believe in uh
All the wholesome things.
There's a guy that wanted to debate MMT.
I don't who wants to debate MMT.
Uh, it's probably s s sounds boring.
Uh, come to TikTok, whoever wants to debate, honestly.
Wait.
Oh wait, hold on.
Oh you can request.
Okay.
I was gonna say.
Alright.
Uh who
Let me look at I'm gonna read the chat, people who are uh
Saying things about where did Frank anybody scared him away?
I'm not a psychopath, I promise.
I think we scared him away.
His fr Frank is gone forever.
He'll never come back after Mickey Mouse.
After Mickey Miles hit him with the Lennon thing, he'll never come back, right?
Well, he got what he wanted.
Is ACP positive on LGBT rights?
First of all, you live in France.
What what of what relevance is it to you when you live in France?
And what do you mean by that?
Fuck is Carlos?
I want to swear again.
Hey, what's up, man?
You're alive!
You're alive!
You're live!
You're alive!
You're alive!
You want a merchant's thing?
Uh I don't know how because
I'll tell you how.
You have to fucking go to the co-host.
Alright, hold on.
Co-host?
And then tell me what to do.
I'll invite you.
Alright.
There, I just invited you.
Okay.
I can't I can't accept any invites.
All I can do is invite you.
I can't accept anything.
Uh
Yeah, 'cause I'm 'cause I'm on no no 'cause I'm on desktop.
I can't I can't no, it's not because it's just desktop versus mobile.
I invited you and that's
Oh, you're on desktop?
Yeah.
You're on the live studio?
Yeah.
What the fuck?
Well, why is this working then?
Why is this working then?
Yeah, I got restricted for the next ten minutes.
Oh my god.
All right.
All right.
Hello.
What's up, bro?
I have my sign.
It's kinda redundant.
Wait, you're on desktop?
You're on the what?
I'm on the the live studio, bro.
It's an app.
You have to download the app.
Uh for mobile or for desktop?
Because I'm using the same thing.
No, desktop.
Can you increase your volume?
Your mic?
Your mic.
And also there's super there's a lot of feedback on your end.
What the hell?
Yeah, I don't know.
What the fuck.
Um.
Is this better?
Yeah, way better.
It's way better.
Yeah, way better.
It's way better.
So, for the next five, how long has it been, guys?
The feedback is really bad, by the way.
I know it's horrendous.
I don't know what the fuck to do with it.
Let me see if I can get fucking some earphones.
I'm going to look like a fucking pilot.
What the hell?
It's okay, it's okay.
It's okay, it's okay.
Jesus Christ.
For the next five minutes, I'm restricted.
I'm restricted.
Next six minutes.
Next six minutes.
So, with the next six minutes, we're doing a long march.
Until I'm uh freed from Larry Ellison's prison.
What did you do?
I uh I uh
I I was calling people some names.
I don't know.
I don't know.
Any juicy ones?
No.
Which one's no?
No, just the Z word.
I just kept but in a really aggressive way I called someone a Z word.
Someone a Z word.
Uh
I'm still getting people that are requesting to join here.
I think you can just fucking speak with them while I get this fucking Yeah, yeah, yeah.
Yeah, yeah, yeah.
So, can you get the earphones on?
Yeah.
Alright, they just dropped out.
The next one that pops up, I'll get him.
There's people that have people that have mine was growing my viewers, but after bro, this feedback is like I'm muted.
What are you talking about?
No, you need a mute.
You need to mute my on the studio, you need a mute.
It's coming out of your speakers.
And it's going into your mic.
One one more one.
One more.
One, one, one, one, one.
All right, how about now?
No, we're up.
We're up.
It's still the same thing.
Exact same thing.
Exact same thing.
All right.
Hold up.
Let me change the where the audio comes out of.
I think you have to do it on the end of TikTok.
Here this TikTok.
TikTok.
Audio mixer.
Audio mixer.
Hello!
Hello?
Hello, hello?
We're good!
Can you hear me?
The feedback's gone.
I can't hear you now.
You now.
Yeah, 'cause I fucking muted myself.
Hold up.
It's uh it's your mic.
Alright, I thought I was excited for a second.
I thought the feedback was gone.
I wonder what this looks like on TikTok.
Dunno.
Yeah.
With the 25.
Y'all hello?
Hello?
Hello, hello, hello?
Can you hear me?
I can't hear you though.
Your speaker, you got you need to do the opposite.
You need to get rid of the speaker and then enable the mic and remove the speaker.
Hello?
Can you hear me?
Talk talk It's still it's still Carlos the speaker you need to mute your spoo speaker and just enable your mic and just enable your mic
Alright bro, take it easy.
I'm now fucking tech advanced.
No, I can't hear you.
This is the worst.
I can't hear, bro.
Bro, I cannot hear anything.
No?
How how about now?
How about now?
Hello, hello, hello.
The feedback's still the same.
Feedback's still the same.
It's actually much worse.
It's actually much worse.
Significantly worse.
Significantly worse feedback.
Yeah, go to your audio mixer.
Okay.
Okay.
Okay.
Do you see where it says audio?
Yeah.
All right.
All right.
Okay, go down.
You see where it says speaker for co-hosting creators?
For co-hosting creators.
Scroll all the way down.
Scroll all the way down.
Yeah.
Okay, put that.
Okay, put that to anything else.
To anything else.
Bro, I'm gonna look like I'm fucking working at a Oh, I can't do it.
These are like the call center.
Uh go to speaker for co-hosts and creators and try to put it something else.
Try to put it something else.
All right.
What about now?
Hello, hello, hello.
Hello, hello, hello.
No, it's still the same.
What about no?
Hello?
No.
Hello?
Go to your audio.
Go to your audio.
Yeah.
And just mute that.
Actually let me
You just don't want to lose aura with the phone.
You don't want to lose aura with the headphones.
I know.
I know.
Who cares?
Who cares?
All right.
Um, what the fuck?
I can't, I can't.
Why can't I fucking hear him through the headphones?
You have to go to audio?
You have to go to audio?
And change your
Change change.
Hello.
Hello.
Now now there's now there's this is really bad.
It's really Oh, what the fuck, bro?
How do I do this?
General settings.
Default microphone.
Hello.
Hello?
Hello?
There, are we good?
No, we're not good.
No, we're not good.
Targo decay cancellation.
It's on.
The mic is on?
The mic is on?
The echo cancellation is on.
Not for me.
Not for me.
When I talk, I hear it through your speaker.
When I speak, when I speak, I hear it coming from you.
I hear it coming from you.
What about now?
Hello?
Hello?
Yes, it's the same.
It's the same.
Jesus Christ.
Bro, I don't I don't know
Oh.
Hello.
Are you an op, yes or no?
No.
I literally disconnected Carlos.
It told me to disconnect Carlos and I just did.
We don't have a lot of time left.
That's why.
All right.
This is not working.
So I wanted to co-host it with Carlos, but here's the problem.
This is what I realized from doing it with Eddie.
When I do the co-host,
What ends up happening is that we can't even bring people on, so let me call 'em and just tell 'em.
You cannot have guests on when you're co-hosting.
No, I tried it we tried it with Eddie, it didn't even work.
Bro, I just remember something.
When I did this with Eddie, when you're co hosting, you can't bring on guests.
So to do multi-guest, one of us you have to if you're on desktop, you can't join my stream as a multi-guest, so we just can't we c you can only either stream together only
On
Well, he wasn't he was probably on mobile himself.
Did you join his or he joined yours?
Yeah, or or um
Yeah, and if you're on desktop you can't join mine through multi-guest, which means we can't have more than two people.
And we can we can do it together, we just can't bring other people.
If you want to just send you a name.
No, no, this is the co-host, Carlos, this is the co-host.
This is not.
No, but we can't bring on guests.
If we do a co-host together, we can't bring on guests.
Okay.
Fucking we can't.
We can't.
Zemana literally fuck off.
Like, what the fuck?
It's because of the two desktops.
Uh yeah.
I can't do it on mobile.
You have to do it on mobile.
Yeah, you have to join.
Join through your phone, it'll work.
On Malta, I guess.
My fucking Wi-Fi's ass.
Yeah.
I guess we can't, man.
We can't do it.
We tried our best.
We tried our best.
No, I'm streaming.
I'm streaming it.
No, because I'm in a green place.
Do you understand?
I'm streaming it on kick as well.
Yeah.
I just the TikTok live studio won't let you.
We tried it with Eddie, it just doesn't work.
Because of the desktop.
Yeah.
Alright, see you, bro.
There's nobody in show Q.
It's literally a party people like that are just joining.
Like Jesus it's like it's like a it's like a cl a clown show.
Everyone just like I just want to join.
Why w we're only having ops who are anti-ACP join, right?
You know, there's some groups and sects that are like, I just like having a circle jerk.
And they just like talking to each other and just like patting each other on the back on their back, right?
You know, like, I don't see the purpose of doing that online at all.
Casey McGregor, okay, you're
Australian infrared guy for sure.
Alright, it's not gonna happen.
Anyway, the ACP is the only new thing that's happened to the U.S.
left in 10 years.
Everything else is a dead end.
And this is the only path.
This is the only way forward.
Okay?
Now, if you can't see that, if there's something about that that's too confusing to you, and you want to instead go off of what?
YouTube videos?
Like by a guy who literally sounds like this?
My name is Brandon Todd.
And what's the substance of that video?
It's been comprehensively debunked.
Every single anti-ACP thing you've ever seen on the internet has been comprehensively debunked.
Test it.
Test a single claim that's made about our party.
Against the chairman of that party, which is me by the way, and see if it can hold to scrutiny.
The ACP is the only thing.
This was the most horrific so far.
I mean, we can we can turn it around for sure.
So far, this is the most horrific TikTok we've ever done.
First of all, right off the bat, we get restricted, and then Carlos joins, and then for 25 minutes, we are in purgatory.
And so we've had a very rough start, everyone, but we're back now and we're good now.
It was quite horrific, quite bad.
And, you know, y'all should just drop 20 subs because you feel bad for me.
You should just drop the 20.
Just drop 20 subs because you feel so.
I'm just kidding.
I'm just kidding.
Anyway.
Uh where are all the anti-ACP cultists?
And I have to say something to these TikTokers.
Um when I'm muted on your end, it's 'cause
I chose to mute you on your end because you're not the revolutionary subject.
If you are an infrared fan, it's like, what are you even doing on TikTok?
We're here to get anti-ACP people, all right?
All the people that are here that are not on the green place, it's just kinda like
Kinda you're basically LARPing as TikTok viewers.
You're not real TikTok viewers.
You're basically just green viewers who move to TikTok.
We're trying to get the TikTok people, all right?
For the algorithm, you know, I'll we'll we'll just go in cold.
That's it.
The whole point is to go in cold.
No, we don't need algo boosting.
We go in cold, we can let the haters algo boost us.
Let the normies algo boost us.
It's ca it's a test, you understand?
What's the difference between you and CPUSA?
The difference between us and CPSA is that we're not Democrats.
Australian Stanley, what the fuck is up, bro?
Thank you for the 10.
Uh C P U S A have been our defunct reconstituted party.
We reconstituted them.
But they are Democrats and nothing more.
There's they're Democrats.
They're also Yanists.
They have nothing to do with
Marxism, Leninism.
They're just milquetoast reformist Democrats.
Car what can you do?
Uh why do you guys say chapters that didn't join your organization did join?
We never claimed that every single member of the club joined.
We simply said that representatives from those clubs, who were part of the petition movement, joined us.
We recognized them as authorized representatives of their club because they were the only people that represented the independent will of their club that wasn't just acquiescing and towing along with the Joe Sims click.
The petition movement was about whether or not the CPUSA should still tell the Democrats.
Every single club that had people that were advocating for a petition to have a referendum on Proposition 5 or whatever.
Uh
We o we recognize them as the legitimate voices and authority of the party.
So we never said that every single member of of the club defected and joined ACP.
We simply said that authorized representatives of that club, authority being defined on the basis of whether they're acting in an independent capacity, signed in the declaration of the ACP.
Are you Muslim?
Yes.
I am.
Is A C B considered patriotic?
Uh as any Communist party in history was.
There's nothing extraordinarily patriotic about us compared to the norm for Communist parties in the past.
Uh capitalism is so much better.
Why are you lying?
We get it, bro.
You're an Epstein fan.
It's like, what are you saying?
You're literally a LARPer.
What do you mean capitalism is better?
How?
In what way?
Elaborate.
I mean, what are you even talking about?
Are did you are you probably you probably bought the very phone that you're watching this TikTok on using CalSHI?
You're probably using Cal Shi to just buy things now.
You're talking about how capitalism is better.
You're literally a debt slave.
What are you talking about?
I want to debate you on uh MMT.
I think the debt jubilee is economic and political suicide.
I don't care.
It's just not an interesting debate.
Secure is literally a federal agent, by the way.
Literal Fed.
Yeah, Klarna, not Kalshi, Klarna.
Klarna, yeah, you probably used Klarna.
Oh, you can't mention that on whatever.
Thoughts on Battle in Pendleton?
Would you support a communist far-left organization under a big tent in America?
Uh, FRSO, PSL, and any MLs who, for whatever reason, are in DSA, if all of them came together and said we want to do a big tent, we would tap in.
May I mean, I can't unilaterally decide that, but I would say I personally would consider I would be very open to that personally.
Um see, notice how I you know, I'm not petty.
Yeah, if they all said let's tap in
Wh of course, why not?
K Professor Garrido invites me to co-host.
Bro, for the last time, I can't co-host.
That means we can't bring up guests.
We can there's there's no way we can do a multi-guest stream more than two people if we co-host.
You have to join multi-guest.
If you can't join it, we can't do it.
Boxake.
Can you explain the new party of I don't know what that is.
Are you going to movement?
What does that mean?
If communism is good, why does capitalism have more aura and why do I make more money?
Yeah, you're gonna make a lot of money when your Klarna debts pay off, I'm sure.
A an actual Destiny fan in the chat.
That's crazy.
In the wild.
Never seen that in a long time.
The EDM Festival in Detroit well no, I'm about to be a thirty year old man, so I don't go to EDM festivals 'cause I'm about to be a thirty year old man.
Imagine you're a thirty year old man, you're going to EDM festivals, what do I look like to you?
You know what and also in principle it's like
Look look at me look at me imagine me
Just hold on.
Look at me.
Picture me at an EDM festival.
What am I doing?
What am I doing there?
No, no, think about it.
Like, what am I doing?
What would I be doing there?
Think about it.
What am I doing there?
Why would I be there?
That doesn't even make any sense.
That's like going and seeing Progozhan at an EDM festival.
Why would he be there?
Why would Progozin be at an EDM festival?
You know?
Why would Progozian be there?
Doing what?
For what?
Do I look Israeli?
Uh, CM, you are a fan.
You, you, you, the fact you're a fan of that streamer that you're just self-evidently defeated because you exist.
Being a fan of that streamer, you just defeated yourself by existing.
There's nothing I could say.
What was my reaction when I was on the Fire Rises?
I didn't like how they put us under Caleb Maupin.
They're so outdated.
The Fire Rise is super outdated.
Even then, it was wrong, okay?
Nobody made Caleb the leader of anything, even when we were friendly with him.
But the fact that they still have us in a coalition.
Why am I restricted again?
Harassment and bullying.
Oh, okay.
I forgot I wasn't using the right voice.
Hey, what's up, Oz?
Have I spoken to you before?
No.
All right, what do you want?
Yeah, so I'm wondering if you would be willing to affirm the proposition that communism is good for the purpose of the bedding.
Yeah.
I'll say goodbye.
I'm banning Zemena forever for requesting.
Zemena, you're banned.
I'm I'm not even dealing with this anymore, ever again.
You're banned.
Mute account, entire life.
Go ahead.
Yeah, so with regard to your position being the affirmative, I'll just be looking for an argument to support the prop.
Okay, P1 or P2?
Um presumably arguments that do not have a premise one start out with the first premise rather than the second.
Okay, P three or P four or P P?
Yeah, so like there's still the same kind of reasoning by the way.
For pee-pee or poo-poo, poo, poo-poo.
Can you speak as a human being?
When I say debate, I mean a normal human debate.
I'm not talking about some robotic propositional logic game.
Yeah, if positive.
If you're the enemy of clarity, if you don't like logic.
I am absolutely the enemy of analytic philosophy being shoved in context it doesn't fucking belong in.
This isn't mathematics.
This is some kind of abstract value.
Thankfully, analytic philosophy doesn't encompass the entirety of logic.
So hopefully we can give some logic.
No, right, it doesn't.
And a debate between human beings is not a debate between formal machines.
Okay.
So if you could just get to whatever point, if you could just get to whatever point you wanted to make without pee pee and poo-pooing, that'd be great.
Yeah, well, since you're taking the affirmative on the proposition.
No, no, no.
I don't want to hear.
I don't want to hear anything about propositions or affirmatives.
Make a point.
Go ahead.
Yeah, so are you just saying that you won't give an argument to the effect of the majority of the people?
No, my argument, I said communism is good.
What is your response?
Go ahead.
No worries.
Yeah, that's not an argument.
That's just a claim.
Okay.
Well, that's my claim is that.
Okay.
Yeah.
Hold on, hold on, hold on.
Red cap.
Red cap.
Let me explain something to you.
Every argument is always relative.
You might want to try to read.
It's always relative.
So if you're claiming, oh, that's merely a claim, not an argument, what defines it?
What qualifies something as an argument?
Yeah, there are a few methods of argument, inductive, deductive, and abductive, right?
And there's going to be a very clear structure that each of these take on as a matter of fact.
The only thing that defines an argument is a common object in contention.
That's it.
As long as something is in contention, as long as something is in contention, and there are at least two people, right?
for whom that object is relevant or meaningful, and its significance is in some way in contention, their attitude in relation toward it will constitute an argument.
That's in real life, by the way.
In real life, when two people are on the sidewalk and a fire hydrant is broken and they have a difference of opinion as to how to fix it, they're arguing over how to fix it.
Now, they're not making propositions.
They're not strictly defining the parameters of their claim according to propositional logic.
But every sane, normal human being will look at those two people and say they're arguing.
So you're engaging in a ridiculous caricature of human beings by talking to you.
Okay.
Logic and propositional logic are not the same thing.
They're not.
But there's different kinds of logic.
Trop logic, second order.
Like critical logics, there are different kinds of non-classical logic.
Like, what is your point?
My point is, what argument are you here to actually make in substance?
What's the argument?
I'm here to make an argument against communism, but I would hope that you would.
So argue against communism.
Argue against communism then.
Yeah, you haven't given me any particular argument to respond to.
The onus is not upon me to give you an argument.
You're the affirmative in the debate.
You would be afraid of the majority of the people.
I am the chairman of the American Communist Party.
All right, now you should be the chairman of logic and understanding how burdens of proof work.
You took the affirmative.
Okay, two people are on the sidewalk and there's a fire hydrant and they have a difference as to how to fix it and they're yelling at each other and they're speaking at each other, communicating different ways of fixing it.
Are they arguing?
Yes or no?
I mean they're engaged in some rational are they arguing.
Are they arguing?
Yes or no?
Yeah, I wouldn't say that.
You're not human.
You wouldn't call that an argument.
So if an ordinary person on the screen.
If I don't have an ordinary person on the screen.
If you're not convinced to you that I'm not human.
Oh my God.
I got to put my glasses on.
Unless that they're defining their propositions and making syllogistic propositional logical forms.
That's not actually an argument.
The only way to have an argument is dink in propositions, bro.
Okay, my proposition is that Saloth, Tsar, and you should meet.
Who is that?
Don't worry.
I don't like glasses wears.
I don't like robots.
I don't like formalists.
I like common sense.
Dude, this is just clarity with regard to the word.
No, it's not clarity.
It's absolutely not.
You do not look good on the water ramble.
You're not in an argument right now, bro.
You want to talk about looking good?
Put your camera on, first of all, you boomer.
Second of all, bro, I said with regard to the mental health.
Nobody cares about allergic to substance.
Nobody cares.
Listen, go out in public and speak how you're speaking and see if what you're saying is clear to a normal person.
I would give a simple introduction about any term that is unclear.
Hold on, hold on, hold on, hold on.
The view, the narrow confines by which you define what constitutes an argument is anything but clear to a normal person.
A normal person defines an argument the way I defined it, okay?
That there's just something in contention that people are having a discourse.
Well, thankfully, I'm not talking to a normal person.
I'm talking to the chairman of the ACI, the master of logic.
Why should I come on?
What you are defining as logic is something called formal logic, which only exists within a very specific informal logic that uses words.
This is such a definition.
I've not proprietized my definition with regard to.
Your definition of logic only exists within a very, very narrow, specialized field.
A definition of types of the mental division of labor.
It has nothing to do with logic.
If you want a definition of logic, I'll be charitable and give one to you, and I'll tell you that it's the study of the data.
Why is it this?
You're claiming that the onus is upon me to demonstrate.
You took the affirmative for the prop.
Of course, the onus is on you.
Why would the if you want to debate about communism and you think communism is bad, just tell me why you think it's bad?
Yeah, I've got an argument to the effect, but I'm not sure what you're talking about.
What's your argument here?
What you have?
What's yeah, so like premise one: if type B error theory is true, then it's false that communism is no.
Why do you have to use numbers and abstract variables?
What justifies the necessity?
Okay, hold on.
What justifies the necessity of abstract variables and numbers here?
P1, P2, P3.
Why do you need to talk in this way?
We both know, I think, what we mean when we refer to the number of people.
What modal scope are you using necessity right now?
What are you talking about?
With regard to the modal scope, these are modal terms, bro.
So there's going to be a certain scope.
Like, I could say that it would be impossible for you to jump to the moon, and you might ask what modal scope I'm utilizing.
I would never ask about a fucking modal scope.
But because I'm a human being, if someone said they could jump to the moon, I'm not going to be talking about modal scopes.
I'm going to say, prove it.
How?
What do you mean by that?
Because I'm a good faith human being that understands that there's an exchange of communication, discourse, and in all speech, which you have to take for granted and which you cannot formally define with exactness.
That is a fact.
Okay?
So if someone says they're going to jump to the moon, somebody says they can jump to the moon.
Somebody says they can jump to the moon.
The last thing on my mind, unlike you, because I'm a normal human being, is going to be asking them about the modals, whatever.
I'm going to say, what do you mean by modals, whatever, bro?
You look so good right now in this meta-ramble, bro.
Keep going.
Keep going, bro.
Good look in front of who?
Look good in front of who?
Who do you think I'm talking about?
Ones if you think this person is just a ridiculous LARPing nerd.
Ones if you think you're an unreasonable.
No, no, you said I look bad in front of my audience.
Let's see.
So for the 500 people here, there's not even a single two that I could see.
Let's look at the audience.
You just appeal to the audience.
I do.
You just said I don't look good in front of my audience.
You're allergic to the substance, bro.
You and this.
You just said I don't look good in front of my audience.
Did you not?
You just said in front of your own audience, you don't look good, right?
Not a single person who's watching this agrees with you.
Not a single person.
I don't see a single two anywhere.
No one agrees.
I see this in the chat, but I grant that you can't read.
So, like, you know, you probably went to the business.
You just said I look bad in front of my audience.
We just took a poll.
Not a single person said.
Muting is running, bro.
You're allergic to the substance.
Because you can't control yourself.
Okay, one person.
One person said two, Ave.
You have one person.
Dude, there have been several.
There are several twos, bro.
Go go look if you and read if you can, man.
One, two, three.
Okay, overwhelming.
See, there are even there are even more twos.
Look at that.
We've got some more twos.
How many total people do you think are you?
Use your dispositional power of literacy and go.
How many total people do you think are watching this, to be clear?
Yeah, according to the top of UberCount, it's 56, right?
Okay.
Well, it's not just 56.
I promise you that.
There's an additional 500 people watching.
Congratulations.
They're all saying that you're running from substance.
Okay.
You okay, let's actually define that claim.
Let's put the same formal exactness and precision you seek to impose upon me on that claim.
Everyone is claiming I'm running, really.
No, I'm claiming it back.
You just said everyone is claiming I'm running.
I don't even see a single person claiming that.
Haz, huh?
I did not say that.
I said you are running from once if he said that everyone's saying you're running.
Did he not just say that?
No, I'm saying you're running.
We can play it back.
We're gonna play back the clip of you saying that because that's exactly what you just said.
Bro, and then as soon as we get to that and get that ready to go.
So I don't want to hear out of your mouth.
Going forward, I don't want to hear out of your mouth.
I don't want to hear out of your mouth who looks good or bad in front of the audience.
Let's allergic to the substance.
You're allergic.
Let's get to the meat and potatoes, okay?
Yeah, you affirmed a prop.
I even was charitable enough to give an argument, right?
What's your argument?
We still have not gotten anywhere.
What's your argument?
Yeah, so again, premise one, if type B error theory is true, then it is false that communism is morally good.
Premise two, type B error theory is true.
Conclusion.
What theory?
What false?
What theory?
You didn't even let me, bro.
You didn't even let me in.
I don't even hear what you're saying.
Type 2 error theory?
What the fuck are you talking about?
Type B error theory, bro.
You're confusing letters and numbers, man.
Type B what?
Type B what?
Type B error theory?
What is type B error theory?
It's a position with regard to meta ethics that claims that all first order um normative statements are false.
What does that have to do with anything that's real in the real world?
Because you made a first-order normative statement with regard to communism being good.
You predicated it as such that you've assigned it goodness.
This guy's like, some guy's like sitting somewhere.
He's like, you know, McDonald's is pretty good.
No, you just said something meaningless because of type B error theory.
Yeah, not introducing goodness with regard to first order.
What are you talking about?
This is such a low-tier blunder topic.
I think our theory is generally.
I think helping the homeless is good.
No, no, no, no, no.
There's no meaningful sense in which you could say that because of type B error theory that says that a propositional normative claim about a propositional normative claim is impossible because you said, no, no, no, you said serving the homeless is good.
It's impossible.
It's an extra spurging.
You're smirging on meta right now.
Okay, so to be clear, your argument.
Get back to soap.
No, no, no, no, no.
Shut your boomer mouth and stop splurging nonsense.
Everything I'm saying, everything I'm saying is not a meta argument.
It has precision.
You're constantly screaming.
You are screaming and soiling out about my tone and how I sound and how I'm allergic to this and that.
Guys, ones, if you've heard him say the word allergic more than a dozen times by now.
You can't even get my rhetoric right that you're stealing.
How many times have you said allergic?
Bro, how many times have you said allergic?
Okay, repeat your argument.
Your argument is that type B error theory says that communism is morally good.
Premise two, type B error theory is true.
Conclusion, therefore it is false.
Why should we believe it's true that we can't make propositional normative claims?
You can.
You have the dispositional power too.
I'm saying that as predicated as such, they're all incorrect.
What are you talking about?
That's not an argument.
You're not making an argument.
You can.
You literally can.
You have the dispositional causal power to make moral claims, but that doesn't change.
Yes, I can.
I just false.
I just.
I'm granting that low-tier holy tracking issue.
I can't believe this is a real person.
Holy tracking issue.
What is this?
What is this?
It's so crazy.
I affirmed two times in a row that you have the dispositional power to make false arguments.
Your argument is beep boop bop beep boop bop.
What is your argument?
If all you heard is beep boop bop, that's just a comprehension.
You're just an R2D.
You're just R2D2.
You're just R2D2.
Bro, you have no substance.
C3PO.
You're literally C3PO.
You live on Meta, bro.
You're on Meta Island right now, bro.
Okay, repeat your repeat.
This is a troll, 100%.
Good troll, though.
Not a troll at all.
Not a troll at all.
Okay.
Go ahead and repeat your argument about why communism isn't good.
Go ahead.
Yeah, premise one.
This is going to be the third time that I'm trying to give this, right?
So if type B error theory is true, then it is false that communism is morally good.
Right.
Premise two is Type B error theory is true, and the conclusion is, therefore it is false that communism is morally good.
All right, so you're a troll.
100% you're a troll.
I'm not a troll.
I gave a soloistic deductive argument and you think that's troll.
How low tier is that?
No, you made an assertion.
You simply asserted that it is true without.
You think that's an assertion?
There's a conclusion that is supported by premises as such, where if the premises were all true, that guarantees the truth of the conclusion.
If this was a mere computer and you're just entering variables, then what you were saying would function, it would function.
What I'm saying does function if you have function mechanisms.
No, no, listen, listen, listen.
If this top logic, you would know.
Boy, I want to school you.
Boy, I want to school you because these are the schools.
I debated the vegan guy.
He's doing the same gibberish, nonsense, robotic stuff.
Look, if you're not.
If this was by gibberish, you mean logic.
If this was an enclosed system or an enclosed computer with fixed parameters, then there would be a function.
But because no such fixed parameters are...
You're literally talking nonsense on the substance.
Okay, look.
Just get to the substance.
It is impossible to establish fixed parameters in the way that you can with a computer when it comes to human communication.
You can't establish.
This is essentially unintelligible, bro.
Just get back to the substance.
What do you mean it's unintelligible?
You're claiming that communism.
This is an incoherent meta-ramble, bro.
Just get back to the substitute.
You can't justify why the PP error theory is correct.
You simply asserted it is.
I have arguments to the effect that it is.
If you were willing to critically engage in the dialogue, make your argument along.
Go ahead, make your argument.
Why is it?
I've given an argument.
What argument with regard to a premise that I've given do you want further substantiation of?
Okay, hold on.
Don't interrupt me.
I just want to be clear about where we are as far as the record.
Just to be clear.
You're saying, do you think communism is good?
I said yes.
Okay.
Now the parameters here and how communism is.
All that is open.
There can be no assumptions about that.
Okay.
We just have to count on good faith human communication.
But you're saying, okay, here's my refutation of you.
Premise one.
Uh, is is the you know, you're making the claim communism is good.
Premise two is that type two B theory is correct, or sorry, type two B theory, bud.
What are we talking about?
Premise two is if type of tracking on the tracking training and stop interrupting me.
I'm just trying to keep track of where we are so far.
Stop interrupting me.
Stop keep your mouth shut.
Keep your mouth shut.
Just keep your mouth shut.
Literally, just keep your mouth shut for two seconds.
Okay.
Your argument is that you're acknowledging some supposed premise, okay?
And then you're saying if type 2B theory is correct, then it is not good.
And then your third, I guess, proposition is that it is correct, type 2, whatever it be theory.
And then, therefore, communism is not good.
But how do you justify 3?
This has been an inadequate recapitulation of the point I've made.
If you want to justify P3 is true.
How do you justify P3?
There was no P3 in my original argument, bro.
Hop back on the tracking train, man.
We've lost the concept.
Justify P3.
How do you justify P3?
Dude, I never made a P3.
I can't justify something I've not made, friend.
Okay, then repeat your argument again so we can keep track of all the P's and P P's that you're going to be very simple.
How many PPs are you collecting?
If you understand that like one and then there's like two, right?
You'd be able to understand something like this.
So premise one is just going to be if type B error theory is true, then it is false that communism is morally good.
And then premise two is type B error theory is true.
Okay, how do you justify that?
How do you justify that?
Yeah, so if you're asking for an argument.
Right.
So actually make your argument.
Yeah.
How do you justify why it's correct?
So if, okay, premise one.
If morality in the strict sense is ontologically queer and morality in the strict sense is display explanatorily dispensable, then morality in the strict sense does not exist.
Premise two, morality in the strict sense of the majority.
Can you qualify the meaning of ontologically queer?
What does that mean?
Yeah, so like with regard to the empirical properties of the method of investigation that is scientific, we would not stumble upon facts in the moral domain or moral norms.
You're claiming irreducibly normative facts or irreducibly normative concepts, norms, things like that are going to be, in the words of Mackey, ontologically queer.
Okay, hold on.
You're claiming that you're saying ontologically queer means that morality, you're basically more or less claiming, to translate this into the English language, you're saying that science only concerns itself with the investigation of dead matter, more or less.
And morality has no significance with respect to the object of science, modern science.
Is that what you're claiming?
No.
Okay, so what are you claiming?
With regard to valid methods of inquiry, none would lead you to moral truths.
Uh how do you define valid though?
Yeah, by valid, I'm just taking um a standard view of what it would mean to own something and then to investigate it.
Own it, don't just say standard, own it, own it and justify it, or else you're guilty of some kind of normative uh yeah.
So I think the method of which that we come to know things is empirical.
I'm not a rationalist, right?
I would say that just to be clear, the scientific method is one of the most philosophically it's by default philosophically contentious, even in mainstream standard institutions that rule our society.
So you have to take ownership of empiricism.
There's no broad anything.
You have to take ownership of a very broad.
That's just a ridiculously false statement to claim there's not one.
If any X, you're broad that's guilty.
It's clearly riddled with counterexamples.
That is you are guilty.
You are guilty of presupposing a specific normative framework in which the notion of valid has meaningfulness, okay?
A notion of validity.
The notion of validity is not meaningful.
No, I'm saying that yours is 100% normative.
Because you cannot.
Yeah, because you have to appeal to some kind of, you know, you have to appeal to something that by your own definition isn't even valid.
You can't even own a specific position with respect to the philosophy of science.
This is intelligible.
This is own a specific philosophy of science that you will own and defend.
Own a specific philosophy of science that is incomprehensible.
What do you mean by own it?
Defend and justify a specific position with respect to the philosophy of science that could allow.
I'm not taking a position on the philosophy of science, I'm just affirming basic empiricism.
Basic empiricism has been discredited by modern physics.
It's been discredited?
You think like concept empiricism has been discredited by scientific studies?
Basic empiricism is no longer regarded with seriousness in the philosophy.
Please produce any evidence that empiricism of the conceptual variety has been debunked by science.
Conceptual empiricism is no longer empiri empiricism.
So what are you talking about?
Yes, it is.
Read the philosophical literature.
It's one of the dominant two ways in which people talk about empiricism with regard to conceptual empiricism.
Okay.
But the dominant position is not that.
The dominant, yeah, yeah, I'm waiting now for your scientific evidence to the effect the concept or empiricism more broadly has been debunked by science.
Um, well, for example, the fact that meaningful scientific claims about reality in no way can be reduced to the human senses anymore.
Uh, for example, the level you think that's oh my god, bro, that's so embarrassing.
Empiricism is not the claim that we only know things via a process, that's basic consensus.
That's basic empiricism, though.
No, it's not.
Empiricism affirms the validity of inference.
What kind of a low-tier blunder is this?
Do you even know what the root word of empiricism comes from?
What does it mean for something?
What does it mean for something to be empirical?
I'm not concerned with anything but the substance, and I'm still waiting for that scientific study that has disproved empiricism.
It's not a specific study, it's the fact that scientific institutions can be aware of the same thing.
Yeah, there's no scientific institutions can no longer confine themselves to the narrow parameters of David Hume's empiricism.
Absolutely, they can't.
You think that I'm still utilizing the same kind of empiricism that Hume did?
You said basic empiricism.
That's what you said.
Yeah, what's going to be the argument that basic empiricism is synonymous or has an identity relation as such that it obtains only when David Hume's empiricism obtains?
Because that's the most raw and unelaborated form of empiricism that there is.
I don't even know what you could possibly mean by that.
Okay, well, you can continue to play stupid and yeah, I'm just I will play stupid if you think this is stupid until I get some scientific evidence as such that empiricism has been debunked.
Okay.
Are you familiar with the post-positivist tradition?
Yeah, I'm familiar with what's happened in analytic philosophy, broadly speaking.
Durheim-Klein thesis or whatever.
Yeah, Quine.
Yeah, that's okay.
Would you call these people empiricists?
Um, with regard to their specific position, I'm agnostic on whether they were empiricists or not.
Why are you agnostic?
Because I don't know enough about Quine and Durham's particular philosophical views to say whether Klein and Durham, how can you meaningfully talk about the mainstream view of the philosophy of science within the prevailing science?
That doesn't follow.
What's going to be the arguments for that?
Because they are, but if you're even minimally acquainted with the contemporary philosophy of science, you should know who those people were and what they're doing.
I know a good bit of Quine.
I don't necessarily know Quine's.
Were they empiricists?
Yeah, so would you like me to repeat the answer that I've just given, or would you like to get back to the substance and tell me what science in particular disputes or debunks empiricism?
You have already shot yourself in the foot and blundered when you claim that validity can only be defined within the narrow confines, not simply of empiricism, but of a vague and broad and loose reference to empiricism that you cannot even justify with any specific argument that I can't justify it, Paul?
With any specificity?
No, you can't.
What's your specific position?
I'm giving specificity.
Your specific position is a variety of empiricism.
Your specific position with respect to what qualifies as a valid description of reality is.
An unwillingness to to take responsibility for any specific philosophy of science, besides what you call broad empiricism, which is a meaningless uh reference.
Bro, you've given no arguments.
This has been unsubstantive.
I'm still waiting on you to affirm that.
You can go to the bottom.
You can go to bed tonight feeling like I haven't made an argument.
That's fine.
But let's feel that way.
I know it's been that way.
I know that you've not made an inductive, deductive, or abductive argument.
Let the audience decide who's made an argument and who hasn't.
Yeah, I've clearly given arguments and I've even given you the premises and conclusions as such to where even somebody like you can track along with the arguments.
So the only person that would be in contention here for having not given an argument is you.
You're claiming morality doesn't exist because according to the narrow confines of what you claim, broad empiricism, the standard of validity with which we can measure or talk about reality properly in any meaningful sense cannot include morality.
Well, that would say that your way of measuring reality is clearly at fault because that just doesn't follow.
That doesn't follow.
Okay, well, it doesn't follow.
I guess morality doesn't exist.
Okay, so you admit that what you said was a non-sequitive.
Okay, at least we agree on that.
Would you say that there are moral presuppositions that do exist in the majority of ways in which people talk about society and history?
Are you asking if I think that language with regard to the moral domain has like a realist appearance?
Yeah, that's like actually one of the things that type B error theory argues against with regard to the semantic thesis.
All right, let me simplify this.
So I don't know that you're not going to accept a simplification because you like to obscure things and needlessly.
I can accept a simplification.
I'll give you a simple example.
Okay, so you're on the sidewalk and somebody pushes a grandma down the subway and then someone sees that and say, that was wrong.
You're claiming that he just said a nothing, something meaningless.
There's just no significant.
That's non-cognitivism.
I'm affirming the cognitivist position.
Like, how do you infer that I advocate type B error theory to that I'm a non-cognitive analytically true regard?
Does type B error theory permit us to acknowledge that pushing grandmas down the stairs is wrong?
Yeah, so type B error theory is committed to the view that whenever people utter moral propositions, right, in the affirmative where they're assigning something to be like good or bad, that they're systematically mistaken.
Okay, so they're mistaken when they say that grandmas.
So I'm still going to need an argument to the effect of the majority of the majority.
No, you're not being honest about what your position is.
You're claiming that.
I am.
You're claiming that when I say pushing grandmas down the stairs is wrong, they're making a systematically false argument, right?
If it is with regard to a first-order normative moral judgment, then it will be systematically false.
Okay, it's systematically false to say we shouldn't throw grandmas down the stairs, correct?
Yeah, if you endorse some other norms that are outside the scope of type B, there will be some norms that are not usually under that framework.
That's it.
So when someone understand that some norms will survive because it's interesting.
Let me ask you a question.
Do you think sexual contact with children is wrong?
Yeah, of course, I have the personal moral intuition that it is wrong.
But you would regard that as a systematically false or mistaken position, would you not?
I don't think that it is neither.
Why are you such a coward?
Why are you such a coward?
Why are you such a coward?
When I talked about pushing grandmasters, you are very liberal about claiming it's a systematic error with respect to pushing grandmas down the stairs.
But when it comes to the majority of the- Because there's a very important difference that must be articulated between my preferences as such with regard to personal moral claims and which ones are actually true.
But is it actually true that sexual contact with children is wrong?
I'm still just going to affirm the type B error theory thesis, and still with regard to my intuitions, they will be unchanged.
Okay, hold on.
But according to your type 2 error theory thesis, there's nothing wrong with that.
There is something wrong with regard to my intuitions, but it isn't.
Are your intuitions a correct reflection of reality?
My intuitions are correct and truth-tracking with regard to what my specific moral values are.
Do those values reflect anything real or meaningful in this sense?
I have no idea what you mean by reflect anything real or meaningful.
Hold on.
The very argument you used to supposedly debunk or refute the claim that communism is good, you somehow cannot.
Apply here in the same way.
Why?
Why the double standard?
Yeah, I'm making the claim that my intuitions as such do not support that.
I think it is wrong, but I don't think that with regard to your morale.
Communism was specifically wrong, right?
You annexed that to the morale.
For purposes of the very narrow argument that you forwarded, okay, which you're calling an argument, let's replace communism with protecting children.
Protecting children is good.
If we just swap those things out, there is moral intuition that that is a good thing to protect children.
What I'm saying is, with regard to moral norms, that would not be credited as such in the positive.
Type 2B theory.
If it is type 2B theory, this is crazy.
What do you mean by defend?
Yeah, so I subscribe to a specific thing called fake.
You think it's
My mic just got disconnected.
So one's if it's good.
One's if it's good now.
Alright.
Okay, so you just fall flat on your fall.
You just completely humiliated yourself and basically shit your pants.
How does it feel?
Yeah, with regard to what do you think I specifically say?
Okay, what you just said that normative moral claims about reality are not valid according to science or whatever.
That was not at all the plan.
I asked you to justify the type 2B theory, whatever you want to call it.
And your justification was that according to the standard of validity that we get from broad empiricism, that we cannot justifiably make any normative claims about reality and that morality doesn't exist.
That's what you said.
You said morality doesn't exist.
Did you not say that?
Yeah, I said morality in the strict sense doesn't exist.
Okay, you're claiming morality in the strict sense doesn't exist.
So in the strict sense, can we say that it is correct that protecting children is good?
Yeah, so in a strict sense, with regard to my intuitions, I would affirm that protecting children is anything with regard to the moral domain is right or wrong because I don't think that right or wrong are valid concepts or that they apply to things.
So sexual contact with children is neither right or wrong, according to you.
Own it.
No, just with regard to morality and its status as objective, I have the moral intuition as with regard to most people that these things are wrong.
But is your moral intuition?
I would recommend that you actually read a paper called Gastronomic Realism by this guy named John Loeb.
There's a distinction between saying something...
Are you confident that your moral intuition is correct?
Yes or no?
Can you be confident in the correctness of my moral intuition?
My moral intuitions track the particular truth with regard to the morality of the moral Can you be confident it is correct?
Yes or no?
Yes, because I'm just defining this intuition with regard to a certain psychological state of which I possess.
Is that psychological state ontologically correct or no?
That's an unintelligible notion.
I have no idea what ontological correctness is.
Okay, well, you used an appeal to ontology to justify the claim that morality doesn't exist, did you not?
What do you suppose that ontological correctness is?
You said ontologically queer.
Is your psychological state ontologically queer?
No, I don't think that it is queer in the same way that irreducible normativity is queer.
Okay, what's the difference between irreducible normativity and the moral normative judgments that are implicit in your psychological state?
Yeah, so I'm going to have internal access to a particular seeming, right, that some things are right or wrong.
Okay, and then with regards to that access.
Because I'm me, it's self-evident.
How?
Based on what?
It is self-evident.
I have direct access to my own seemings.
This is a confused question.
What is your seeming?
I told you with regard to each other.
They can have the seeming.
The seeming is not what's in dispute.
This is ridiculously low tier.
Uh, so would you okay?
What if somebody was uh harming children and their seeming clearly was not disposed in the direction of protecting children?
That's just a true fact given that they don't have the seeming that they want to protect children and they're not protecting children.
What is what was with regard to that question?
So, you would you could not you can't even make the argument, for example, to children to behave good or bad, right?
When you're raising them, if you have children, there are non-moral norms.
How do you know if they have the seeming or not?
How do you know if they have the seeming or not?
How do you know?
This is since you had such a substantive blunder.
If you had kids, if you had kids, okay, I don't care if you think it's ridiculously difficult.
If you had kids and your son, who's a five-year-old, was stealing toys from another kid and bullying him and hitting him, his seeming, I suppose, is just immorality, I guess, and you don't share the same moral intuitions.
How can you impose your moral intuition upon them with any justification when the only thing you could appeal to is your own personal seeming?
Yeah, I don't think that my intuition is privileged above anyone else's with regard to myself.
Including a five-year-old child that is misbehaving and stealing toys.
What do you think is the content of which a seeming could have that it would be better or worse than another in virtue of possessing?
This is, again, just incoherent.
So it's incoherent to teach children to not misbehave.
How does that follow from what I said?
I'm just saying you are so radically abstracted and alienated.
How does that follow from what I said?
That was that just simply that does not follow.
You're saying that there is no way in which you could justify asserting and appealing to the authority of your seeming, right?
There is no authority to my seeming.
It's an internal private state that I happen to have.
So how can you have the argument?
How can you convincingly make the argument to your toddler or to anyone, to your son that you're raising who's a teenager or whatever?
How do you convincingly convey or make the argument to people to teach them things that are morally true or morally false?
If the only thing we could fall back upon is our own personal intuitions.
Yeah, so again, with the morally true, morally false thing, right?
Like we don't have to go over this.
I've already given an argument.
Can morality communicated with any authority?
That's my question.
Can it be communicated with you?
I know what you mean by authority.
Can morality be communicated to any other human being with any authority?
As in, you can actually, in a valid way, make the argument to your fellow human being that X, Y, or Z is right or wrong.
Is that possible to do?
I think that the best you would get is with regard to consistency relations and what individual agents desire as such that you could utilize a hypothetical norm.
Error theory is most particularly talking about categorical norms, right?
And irreducible reasons these things are going to be queer, right?
So there wouldn't be, with regard to hypothetical norms, a problematic take with regard to reduction of desires and ends like relationships.
Okay, so to translate that, you could not convey to another human being the superiority of one normative claim over another or qualifying in any way a claim with normative value.
You are unable to communicate that to another human being with any degree of meaningful authority.
You can just hope you could just hope that their inherent mysterious, it has a mysterious origin, their inherent moral intuitions and their seeming is consistent with your own, right?
Yeah, again, I'm just not going to think this question is.
Pinned down to the ground?
What do you think that you won on as such that you would classify it as pinning me to the ground?
Because you can't even justify how we as human beings, something we do anyway, by the way, without your permission, communicate to one another with authority.
Right and wrong.
What do you think this is?
You are so ridiculously low.
Okay, human beings communicate right and wrong.
They make normative claims with one another, with authority, right?
With appeals to some kind of authority.
You're just informally question begging if by what you mean by authority is going to be something with regard to the moral domain.
No, authority in the sense of this is actually referring to something real and true.
And not simply a reflection of my individual preferences, but fundamentally true.
So, for example, when people say it's wrong to touch children, okay, they're not simply communicating.
By way of language, as far as the functional significance of their language, they're not just communicating a personal preference.
They're making an absolute argument that they're not.
I think that it's very valid that they are.
You think it's just a personal preference?
You think morality can be giving their opinion.
So you think morality is just a personal preference?
That's what you think.
I think that people have moral intuitions as such, where they have particular seemings towards like first-order moral props.
Like I, this is just, again, like kind of a nothing burger.
I think almost everyone agrees with this.
No, you you completely were unable to establish how you can consistently justify a moral seeming.
I was unable so we're now we're moving into a conversation about justification.
I'll just affirm phenomenal conservatism for the case of this, right?
And that's going to be the theory of propositional justification that I'm advocating.
Okay, so we started with you asking me if I think communism is good and you saying no, because morality doesn't exist, correct?
That's not there's just not an accurate recapitulation of what happened at that point.
Why?
Why?
You ultimately concluded with morality doesn't exist, so I can say communism isn't good because morality doesn't exist in the first place.
With regard to the normative moral domain, I presented an argument to the effect that Type Air Theory is true, that you interrupted a whole bunch, right?
We can't swap out communism with protecting children.
Why not?
You can swap out anything you'd like and try to predicate it morally.
This is like, okay, so with regard to statements about unicorns, statements about unicorns are uniformly false because unicorns don't exist.
There's no proper way to predicate a unicorn, right?
I can say that a unicorn is not red and it is also not red or not red.
I can take the proposition and its negation with regard to unicorns and they can both be false because it's failing to obtain.
So there's going to be no particular permissibility or impermissibility that it answer my question directly.
Can you swap out protecting children with communism?
Why or why not?
Yeah, so I think will you make the same argument in response to that answered?
Will your argument be the same if I swap out protecting children with communism?
This is simply a gotcha question in the same way.
Yes or no?
In the same way that I'm not going to let you worm your way out of this.
Is your argument just as valid if we swap out communism with protecting children?
Yes or no?
Anything with regard to communism with protecting children?
Yes or no?
No, you're not going to worm your way out of it.
You're not worming your way out of it.
Yes or no?
You're not worming your way out of it.
Yes or no?
You're not worming your way out of it.
Yes or no.
You're not worming your way out of it.
Yes or no.
You're not worming your way out of it.
Yes or no.
You're not worming your way out of it.
Yes or no.
I promise you're not.
Yes or no?
If we swap out communism with protecting children, would the argument you gave in response be just as valid?
If you're not going to let me speak yes or no.
Answer the question.
Yes or no?
Yes or no?
Yeah, with regard to the moral domain, as the arguments put forth have been uncontested, right?
They've gone through, those particular arguments would cancel out any normative moral propositions as such, but it doesn't change the nature of my intuition.
This is like telling ⁇ this is like asking a subjectivist Okay, so your intuition in one in one sense your intuition asking a subjectivist if something is objectively incorrect or objectively correct right and then they have to say no but they still believe it they still affirm that it's just a low-tier tactic to make the subjectivist look bad.
It's like oh so you don't believe things are objectively wrong?
Okay, hold on.
It's like no that's completely intelligible.
Why do you presume objectivity is implied in the normative claim of communism is good, but not protecting children is good?
That is another incomprehensible question.
Error theory has two parts to it, and one is going to be a semantic thesis.
One is going to be a semantic thesis under which the analysis is predicated.
Is there a single response you've given me that isn't that?
Of course it's comprehensible.
You're deliberately avoiding the argument.
No, it's perfectly comprehensible.
You're just avoiding it because you say a lot of narrow parameters of a very specific procedure, a very narrow attempt to make use of language and thought and so on and so on formally.
And because I don't fit within that box, you're claiming it's unintelligible.
Of course it's intelligible to anyone acting in good faith.
You're just claiming it's not.
So first of all, you have weaseled your way out of acknowledging the fact that your response to the claim that communism is good is bunk.
It's meaningless.
You haven't refuted the argument.
If your response can be applied to literally any normative claim at all,
That's just what the theory entails with regard to the normative domain.
Again, this is simply confused.
Okay.
What?
There's nothing specifically about communism.
I'm just going to parody it to the subjectivist case that I gave earlier and point out how it's a bad faith move if you're talking to a subjectivist to be like, oh, you don't think that this terrible thing is subjectively wrong?
No, of course it's not a bad thing.
It's subjectively wrong.
No, no, it's absolutely good thing.
It's absolutely a good thing.
If you're a subjectivist, you absolutely are owning up to a spineless and cowardly immoral position.
Yes, yes.
Subjectivists deserve subjectivists deserve to think.
Subjectivists can think things are evil.
Please read the gastronomic realism paper that I recommended.
I'm not going to read that paper and subjectivists to be confronted with the inconsistencies within their worldview.
Even if objective preferences are no provable things based on the way that food tastes, right, it still wouldn't invalidate that you have a preference for some food over another as such.
Again, this is a low-tier, like gotcha attempt.
Hold on, hold on.
In one case,
You're reducing normative claims to personal preferences.
I object to that.
Can you say that believing children should be protected is a personal preference?
Would you say that?
You can have a personal preference as such that children could or should be protected.
Yeah, but you think it could only be a personal preference.
No.
What else could it be?
Yeah, it could be if you were to utter it in the moral domain a proposition that is untrue.
Okay, so it's uh so okay.
Speaking with respect only to statements that could be true,
If someone were to say protecting children is good, that could only, if it were to be true, be a personal preference.
Are they not true?
Your attitudes, like your doxastic attitudes are not true or false as such.
They're expressions of your preference.
Again, that's going to be.
Why are you avoiding responding directly?
You think it could only be a personal preference?
You didn't just respond directly.
You just didn't track the response.
No, you weaseled your way out of responding directly by attempting.
You attempted to preempt your response with a justification.
Just directly respond.
It could only be a personal preference.
Yes or no?
Yeah, that you said like is true.
The is true part is what I was objecting to because preferences and attitudes like that aren't true.
So you think like if you hit me in the arm and I say ouch, that's not true or false.
That's an utterance with no propositional content.
It's not the kind of thing that can be true or false.
It's not even a business.
When people say that harming children is wrong, you're equating that to saying ouch.
No, I'm saying that they can with that particular term.
Hold on, did you not just make that acquittation?
Did you not just make that equivocation?
What do you think acquittation means?
It's using the same term in multiple different ways.
Oh my God.
You're saying ouch.
You're saying that if someone hits you and you react as ouch, that has the same truth value as someone's claiming that children should be protected.
That simply just isn't what I said, that isn't an implication of what I said.
Yeah, then tell me the process of inference, elucidate it for everyone, and and you know, then we can go from there.
What you said was that you compared the normative claim that children should be protected.
You're saying, well, it isn't true or false if I hit you and you say ouch to attempt to demonstrate that we cannot ultimately say it's true or false beyond a personal preference.
I don't think that your attitudes as such are true or false.
Okay, so in that sense, so did you or did you not compare the reaction to getting hit by saying ouch to someone making the normative claim that children should be protected?
I have no idea what you would mean by in that sense.
That is still unclear.
In the sense that they are simply reflections of psychological states and preferences.
Yeah, with regard to both of those things.
Rather than anything with any value with respect to truth or falsehood.
No, they can have moral utterances do have like propositional content as such.
The cognitive propositional content is untrue, according to you.
Yes, because again, in the same way that we can predicate unicorns or discourse about unicorns.
Are you an NCAP or call yourself a libertarian of some kind?
No.
You're not an ANCAP?
No.
You're a PR a Prax Ben fan?
No.
I know Prax Ben.
He's talked about your debate a few times before.
That's why he's a little traumatized about what happened.
That's okay.
I don't know.
By all accounts, man.
I've heard that you got uh like absolutely kind of flipped in that debate, but by all accounts, well well, according to the Oxford style debate rules, I won the debate.
Yeah, bro.
You might have, but like, I and many other people who have seen that, right, doesn't change the fact that it is very clear to us that you got absolutely you can't even commit, you can't even commit saying it with your chest that protecting children is good.
So, I don't really care what you're doing.
I think it's good.
It is a true protection.
But you can't say it with your chest.
But you can't say it with your chest.
What does it mean to say something with your chest?
This is a gross.
Say it only.
Say it with the authority and the conviction that it is fundamentally true.
Because there's nothing in particular that is true of unicorns if we're predicting them as such.
There's no comparison between.
You're confusing what is being said.
Notice how you can't even let me get a sentence in.
Because I could easily explain to you why the comparison to unicorns.
This is such a bad.
You can't even let me get a sentence in.
Notice, guys, once if he's even allowed me to get one sentence in.
You've spoken many sentences.
I can't you're not even allow you're not even like able to allow me to make an argument without interrupting me.
Not even one time.
I could easily dismantle the equivalence you're making between uh unicorn making I could easily dismantle the equivalence you're attempting to make between referring to a unicorn and referring to a normative propositional claim.
I could easily do that.
But if I tried to, you would simply interrupt me.
I didn't interrupt you that whole time.
Nothing of substance was said.
Like, if you could have pushed back on the argument earlier, I'm sure that you would have.
No, but you're simply interrupting me.
Every time I try to explain it, you simply interrupt me.
If you could shut the fuck up for three minutes, if you could mute yourself entirely, can you do that?
Can you do that yes or no?
I need a confirmation.
Yeah, go ahead and talk for a bit.
Okay.
So the claim that a normative claim, a normative moral claim, is the same as making some kind of empirical claim that is not justified by any kind of empirical procedure or proof.
So for example, you're saying a unicorn, okay?
If someone were to refer to a unicorn, they would be referring to something that we cannot meaningfully talk about as having been justified through any kind of procedure of the investigation of the empirical world via modern science, confirming whether it aligns consistently with some instrument of measurement or our sensibility or so on and so on.
So by that same criterion, you're saying well morality is the same thing.
When we investigate the world by use of scientific instruments that are devoid
Of loaded, you know, supposedly devoid of loaded normative propositions, and we simply seek to measure reality as such, as it really truly is, right?
We cannot detect the normative significance of anything.
We can't detect moral claims, we can't detect good or bad in anything, right?
Things just are, and morality seems to be just this purely subjective psychological thing that has no objective significance.
The problem with this understanding of objectivity and subjectivity is that it neglects the fact that the scientific intervention and investigation into the world itself presupposes a specific normative dimension and always has, always has.
And within the contemporary philosophy of modern science,
Pioneered by logical post-positivists and so on that I mentioned, Durheim, Kine, and so on and so on.
They themselves acknowledge this.
It's unavoidable.
Normativity is unavoidable even with respect to the supposedly neutral institutions of modern science.
Why?
Because although you can sanitize scientific practice and although you can sanitize the investigation of pure reality devoid of any kind of subjective contamination to the best of your ability,
The contamination is still going to be unavoidable because how we regard things with the meaningfulness that we do, the things we choose to measure versus the things we don't choose to measure, the things that get funding versus the things that don't get funding, and so on and so on.
All of these are embedded within contexts and realities that have fundamental normative weight to them and significance.
So it's impossible for us to sanitize science of normativity.
And if we can't sanitize science of normativity, if every step of the way of what we could call a meaningfully human life is loaded with normative significance, and just about everything human beings do, really, if you situate it within a broader context.
Then our notion of objectivity should change.
What we regard as objective and strictly subjective should shift from strictly speaking about physical objects that are indifferent to us, because that's a tautological notion of objectivity.
Defining objectivity strictly as that which is devoid of normativity, of course, is going to yield you a notion of morality that is strictly subjective.
But in human societies, the communication of morality has all the weight of objectivity.
For the functioning of a coherent and unified division of labor in human society, the ability to communicate norms has all of the weight of objectivity.
It's not simply ever treated as the consequence of a given subjective preference or another.
It's something that's fundamentally outside of just your preference, actually.
I mean, anyone who's a parent could understand that, could understand what it means for a human being to acquiesce and submit to preferences that are not simply their own.
So I find your notion of morality to be faulty.
I find your notion of reality to be faulty and fundamentally tautological.
If you just define reality as that which we excise the human dimension from, you're going to get an inhuman notion of both reality and humanity.
So that's it.
Yeah, it was over five minutes.
Pretty impressive that you were able to still keep going on that.
Try as best as you could to string together some sentences.
But I'll let that serve as a closing statement.
I think anybody who listened to that has a very good grasp on where you're at philosophically or what you're not at with regard to tracking comprehension.
I have really nothing else to say.
No particular premise was pushed back on.
How can you justify?
What justifies?
I've given my intuitions as such.
What justifies your notion of objectivity?
How can you even justify your notion of objectivity?
I'm taking it as a closing statement.
I'm not going to continue.
It's very clear to anyone any knowledge of this particular situation.
He's running away.
He's running away from one.
Okay, you ran away.
Okay, you ran away.
You're not even going to engage.
You just ran away.
Um, yeah, he's claiming that, you know, well, morality is purely subjective.
There's nothing objective that could possibly be, there's nothing we could not speak about morality objectively.
Well, you're it's kind of an abuse of language.
If we're strictly going to define objectivity as that which we can yield in our relationship to the world that is excised of any human content to the best of our ability, meaning you know if we're going to define reality as that which is sanitized from human contamination.
Then appealing to objectivity in making the claim that there's no morality in the real world or in reality is a tautological.
It's purely tautological.
How do you justify the original alienation you're making of normativity and morality from the real?
Because it's not a default.
The onus is on you to prove and justify why that isn't necessary.
For the majority of human existence and human history
Normative the uh reality as such has always had a normative and moral dimension.
And if you want to make the claim that the only objective realities are those which are devoid of normativity, which is the only way you could just the only real way you could define it, honestly, by the way, that was the purpose of Hume's empiricism and so on and so on, and the so-called scientific method within bourgeois civilization.
Because the idea was that normativity and morality was bounded up with all manner of superstitions and religious prejudices.
So science should be completely devoid of humanity and hu the problem with this is it's nonsense.
Scientific practice is institutional.
Scientific practice is absolutely embedded in the wider material human practice of society.
And at no point can scientific practice truly achieve a sanitized, vacuum-sealed context that is devoid of normative contamination.
Uh bring up Eduardo.
Alright.
I'll bring up Carlos too.
Alright, Eduardo, go ahead.
Yo.
For sure.
So I I caught the last bit of that argument.
Let's put that egg job.
Carl's just mute yourself.
Yeah, go ahead.
You can't even, nobody can hear you.
No.
If if I can't if if you can't wait, you can bring up divinity instead.
But I'm just getting out of uh I'm getting out of uh some rain.
Nobody can hear you.
Hello.
Finn, what's up?
Appreciate you, bro.
Go ahead, Ed Eduardo, go ahead.
Carlos, what did you think of that Charlatan?
I didn't even want to debate with him.
He started talking about, let's prepare the debate with an inductive this and inductive that and this and that.
And I was like, you sound like a fucking undergrad.
You seem to just dismiss these people and there'd be no, it'd be of no consequence.
None at all.
Middle Age, what's up with the five?
But I at least got him to admit that he doesn't believe it's true that children should be protected.
Simply a reflection of his own preference, maybe, right?
But one one but if one preference bit of the debate that I
Sorry, uh there's crazy echo, what's going on?
Can you guys hear me?
Yeah.
Uh was that last bit of the debate about like whether like objectivity is something that is like relative to the human mind?
No, no, he was claiming that all we can speak about with respect to what is objectively true or objectively false are is that which is completely excised of any kind of normative human contamination.
And that only, you know, he attempted to reference what he called broad empiricism, which revealed his illiteracy with respect to the contemporary philosophy of science that's even accepted within mainstream institutions.
But in any case, the basic gist of his argument was the, you know, well, you know, the Rick and Morty argument that, you know, the universe is indifferent to us, basically.
That was his argument, more or less.
I mean I guess the universe is indifferent seeing 'cause it doesn't have agency, but um it's not it's absolutely not indifferent.
I don't I don't even know what that would mean.
It would mean the strong anthropic principle that the universe has given rise to the thinking consciousness and to human beings clearly means and reveals that there is something within matter and within the universe itself that is predisposed toward the development
of uh human beings and human history and human society ultimately.
And uh you know some some att there have been many kind of attempts to avoid this anthropic principle, like the Boltzmann brains and all this kind of nonsense, that this is just a consequence of randomness and so on and so on, but it's fundamentally an an unsustainable view that lacks any viability.
For sure.
I mean no, like I grant that like there are holy shit, that that goes crazy.
Um I grant that there are some properties of things in the universe that give rise to human consciousness.
That's sounds kinda silly to debate, but um yeah, I have a I have a problem with communism because uh I think it's morally wrong.
Okay, why?
Yeah, because it doesn't accord with uh the proper principles of uh living a good life.
I think that uh humans have rights and uh those rights are like impeded on by communism.
Okay.
What rights, where do they come from?
Yeah, so like I hold that rights are a uh moral principle sanctioning uh defining your freedom of action in a social context.
They're recognitions of the facts that um are necessary for a human life in a societal context.
Okay.
So like those are just moral things.
That which is moral is that which is merely necessary for a society to exist.
No, no, no, no.
I'm saying
What is moral is that which constitutes a good life for an individual.
What is good?
Uh so we arrive at the concept of good based on uh the sensational interaction we have with reality, pain and pleasure, that which advances human life and pushes uh an individual towards something completely separate would be good.
That which advances pleasure or that which advances life?
And what does it mean to advance life?
No, because so like we have that sensational level experience, but from that we're capable of abstracting.
So that something gives you pleasure.
I didn't ask that.
I didn't ask whether we are capable of abstraction.
I'm asking you to in some way define what it what good means.
Yeah, I'm just saying.
It's just Jon Stuart Mill's argument.
It's a cheap.
It sounds like Bentham.
No, I'm saying.
Well, yeah, it would depend.
No, no, no.
I'm saying Bentham.
If it's soldier, then it's Mill.
If it's individual, then it's Bentham.
But it's just Mill, who had a very cheap our word Aristotelianism that it's Mill is one of the stupidest people.
But you know, Carlos, look, I, as an Aristotle fan, I always want to catch the Aristotelian LARPers because Aristotle could define the good, right?
A hundred percent.
Can Eduardo define what is good?
Yeah, yeah, no, I'm saying that which promotes human flourishing.
Okay, you know, you're just you're just uh stacking normative it's a normative metanumi, okay?
Good, flourishing.
What is flourishing?
Um non-contradictory joy.
Non-contradictory joy.
What what do you mean non-contradictory joy?
It means you've acted in accordance with the proper principles that allow you to uh live a life
Um wait what is joy?
Joy is the simple experience
What?
Okay, hold on.
Joy is what?
Decent still experience from the achievement of values.
The what?
You keep cutting out.
Sensational.
Sensational.
The sensational experience of the.
I do have like horrible fucking signal.
I hear my like second.
He says, so he says, joy is the sensational experience of the consistency of values.
Is that what you said?
No, I said achievement of values.
Can you hear me any better now?
Okay, joy is the sensational experience of the achievement of values.
Mm-hmm.
Okay, so we have created a very, very messy definition of the good.
First, the definition of good is human flourishing.
And then you defined flourishing as something non-contradictory joy.
And then you said the joy is the sensational experience of the achievement of values.
So we're still on the normative net in Yumi.
I want to know what values are.
Value is that what you seek to gain or keep.
Values are that which you seek to gain or keep.
Okay.
So by your definition.
A p a um Jeffrey Epstein could be
Right.
Uh no, because those don't accord with the proper principles of living a good life, especially in society.
M Je Jeffrey Epstein sought to gain or keep children.
Yeah, no, I don't hold that just valu the achievement of values in of itself.
That's the end of the chain.
That's the ch end of the chain.
The end of the chain.
That which I seek to gain or keep.
Yeah, that's why I said non-contradi that's why I said non-contradictory.
What's contradictory about Epstein's values?
Uh the fact that if he pursued as he did pursue those particular values these were you know violations of rights and caused him to end up in jail and you know you know I don't know if he ended up strictly as that which I seek to gain or keep then what makes it contradictory what why should why should it why is it inherently and intrinsically necessary for Jeffrey Epstein's values to include any regard for the rights of other human beings Because if he wishes to promote his life he has to act in accordance with the proper principles of living in society.
Why?
Because he ended up in jail and on a rope.
Okay, so only if he got away with it, it would be fine.
No, because he would still be violating the virtues of honesty and pride.
Why should he have to care about that?
How is that a contradiction as the way you strictly define what a contradiction is?
Because him acting in accordance with the value you see how old led to the determination of his life.
Yeah, but had he gotten away with it and had the outcome been that.
If you can get away with it, you have no interest in acting.
Yeah, if he hadn't gotten away with it, there are particular virtues which are necessary for living as a human being, and he was acting not in accordance with them.
Why?
Okay, so now we're using the word virtue.
Okay, because you I asked you to define what a value is.
Yeah, I mean, by principles, I mean virtue as well.
Okay, well, I asked you to define what a value is, which is the end of the chain.
You said that which I seek to gain or keep.
Okay.
And what about that has to include having any regard for the rights of other people?
Um so like if the end goal of ethics is a life well lived.
There are two ends that would happen.
If he is caught, we already know the end of the day.
Forget the question that he's caught.
Yeah, yeah, no, I'm saying, like, in one alternative, if he's caught, we know what happened.
Okay.
If he doesn't get caught, he doesn't act in accordance with the virtues necessary for living a good life.
Necessarily, when you are a human being, you have an objective nature.
You have to take pride in what you do.
You have to be.
How do I know the nature of human beings?
What are those virtues that you're saying?
Hold on, how do you know the nature of Jeffrey Epstein?
Because all humans share in na nature.
How do you know?
Because we as entities like the human the humans as a class have objective properties.
According to modern science, we can have uh common anatomical properties, we could have all sorts of common biological properties, but what normative properties can we say we share objectively according to the standards of modern science or empiricism?
Or do you do you do you reject that?
No, I'm empiris.
I'm in a Okay, so you're an empiricist.
Good.
So according to empiricism, what w what can we claim that human beings have objectively beyond anatomical, physiological and biological properties?
Uh at base level, the necessity to attain some of your values in order to promote your survival.
But that's just like the base level.
That's that doesn't constitute living a good life, that just constitutes living.
Okay.
So Jeffrey Epstein, I think he crosses that that is checked off the list.
He definitely did enough to eat and to poop and to breathe oxygen and stuff.
He he checked all the boxes there.
So what about what he did is fundamentally devoid of virtue?
How can you say that, objectively speaking?
Uh he acted without um the virtue of justice.
He didn't treat others.
Why should he c can you define virtue and morality in such a way that makes the consideration of other people necessary?
Yeah, morality is a code of values meant to guide a man's life, but obviously like not all values as I've kinda discussed here are necessarily good for life.
We have to like differentiate between which values are.
The only incentive, according to you so far, for why we should have these values is that we want to avoid jail time and having getting ourselves a hard time.
No, no, no, no, no.
I'm saying in when you're participating in society, there are particular principles.
Okay, but forget for what what if what if you're an evil person who wants to manipulate and deceive and and you successfully get away with it and cheat and lie and steal, right?
You think that this is ultimately
Virtuous.
No, of course I don't think you're acting in because I don't think you're acting in prop in accordance with the proper virtues necess necessary for uh living.
Like by how how what gives you the right to define what is a proper or improper virtue according to your framework?
I mean I don't view that as a right particularly.
Okay, well what term how can you just talk about your personal preferences then, correct?
No, no, no, I'm talking about like the principles that are derived from like human nature.
What principles and how can you prove Jeffrey Epstein had them?
Yeah, so Jeffrey Epstein was a part of a class which is men.
Mm-hmm.
Yeah.
And man has particular properties.
In order to sustain his life at the minimum, has to act in accordance with particular principles.
We know man has to physiologically sustain himself.
We know it's not in contention.
What else?
Yep.
Yep.
And then when wanting to live a good life, you have to act in accordance with other principles such as the same thing.
Okay, beyond the societal context.
Beyond the societal context, what about those values should inspire man with the necessity of regarding the existence of other human beings with any kind of respect?
Without what, I'm sorry?
What about those principles makes it necessary for human beings to regard others with any consideration beyond how they fulfil their own
Desires
Yeah, so like as man you have to be productive you have to earn your values in the virtue of your own mind.
Okay, here's my hypothetical.
You can physiologically sustain yourself, you're Jeffrey Epstein, and you get away with it.
How can you make the argument that what he did lacks virtue?
Because what you're doing is you're acting parasitically.
You have to depend on others in order to sustain yourself.
Okay, so the fact that Jeffrey The fact that he depends on other people.
makes it so that he couldn't sustain his own well-being on the virtue of his own labor.
Okay.
So what if he paid for children?
That'd be a violation of individual rights.
But what your definition of values is that which I seek to gain or keep, correct?
Yeah, I I don't hold all bad.
It's not just mere dependence on someone else.
Like, if I'm acting in society, in a sense, you could say I am depending on the jobs that are around, the environment, etc.
What's wrong with that, parasitic defendants?
Justify within a framework of your moral view objectively, what's wrong with parasitism?
That you render yourself incapable of earning your values and the merit of your own mind and acting in accordance with proper principles.
You become that you have violated someone else's rights, though.
It's just that you are, in some respect, incapacitating your own abilities.
You are telling yourself, you're only telling yourself.
So, to translate that, no, no, no, no, no, no, no, no, no, no, no, no.
I hold that each individual's life is their standard of value.
So, when they do something wrong to themselves, that is something morally wrong.
Okay.
I know what your Luciferian satanic view is, so don't worry.
No, no, wait, wait, the Luciferian view depends on.
Okay, go ahead, go ahead, bro.
Yeah, okay, so to translate to this to everyone, what he's saying is that the crime of Jeffrey Epstein was that he depended upon others to realize his desires when he should have been able to be completely independent and thus more powerful and more vital and vigorous and so on, this Nietzschean gibber.
And that basically Epstein was selling himself short.
But what you fail to comprehend or what you fail to communicate or successfully argue in this case is
If Jeffrey Epstein desires children.
And this is what he seeks to gain or keep.
What makes it fundamentally wrong?
If there is no other way, if it is impossible that Jeffrey Epstein.
Uh could attain his desire by any other means than through parasitism, what makes it devoid of virtue, according to you?
So, in the case of you know, you depending upon so he's basically saying if you are parasitically depending on someone to um I don't know, uh, carry stones for you.
You're selling yourself short.
You should go carry the stones so that you'll never have to be dependent on another person and they'll never be able to, you know, so you're not harming yourself.
You're more powerful.
You're stronger.
The kind of Nietzschean nonsense view, right?
But in the case of Jeffrey Epstein desiring children, there's no other way he's going to fulfill his desire except by way of harming children.
So, what according to your Ayn Rand Lucifer framework?
Uh your Satanist Randian framework.
By the way, Ayn Rand wrote a short story where she was praising a serial killer, so we know her view on this stuff.
Which one is that?
The one she wrote in the twenties, I believe.
Anyway she wrote an o an erotica, female erotica novel about a serial killer.
Anyway, uh Eduardo
The ball's in your court.
Yeah, you wanna know what the differentiator between like violating children's rights and asking somebody to carry stones for you and no no no.
I want to know how you can meaningfully charge Jeffrey Epstein with immorality according to your framework of morality.
Yeah, based on the two examples he provided, right?
What w what what about violating someone else's rights should can fit with or should necessarily fit
Within someone's um moral calculus, if the we're defining values on the basis of that which I seek to gain or keep.
Yeah, again, are we doing it based on the two examples you gave?
Okay, Jeffrey Epstein, go ahead.
Yeah, no, Jeffrey Epstein in those two examples.
One where he like is violating the rights of children, one where he's paying somebody to carry stones.
No, no, no, uh, you don't need to worry about the stones example, okay?
Just focus on the the children one.
Yeah, I mean I explained at least two reasons, like the violation of rights and I think we you said you wanted to decide somebody's right.
No, no, no, no, no, no, you're not understanding my questions.
How can you call it how how is a violation of someone else's rights meaningfully and necessarily aligned with an individual's own morality by necessity?
What necessarily aligns an individual's own morality with caring about the rights of another person?
Yeah, so if you like wish and wish to participate in society, there are consequences for violating.
But no, no, no, no, no, no, no.
Don't appeal to society.
I just said he's going to get away with it.
I'm not.
I just said through lying, cheating, and stealing, you can cheat society.
So don't make that argument again.
What fundamentally and necessarily aligns an individual's morality with giving consideration for the rights of another human being within your framework?
Yeah, yeah, no, I mean, I answered this too.
So, like, aside from the societal punishments, he's negating his own ability to attain his values in virtue of his own mind, his own productivity, right?
So, he does himself.
His values are not.
You said this yourself earlier, right?
His values is that he wants children.
That's his values.
There's no other way to attain that except by parasitically depending on a child.
Exactly.
Yeah, yeah.
So, he negates like the proper principles of the children's children.
That's his desire.
That's his desire.
Yeah, I never once said that just desire.
I never once said that his values in and of themselves are good.
Okay.
So, what makes him immoral in your framework?
Because this isn't hard for me.
It's hard for you.
So, what makes Jeffrey Epstein immoral for you?
Yeah, I I already told you, he's violating the proper principles of living a good life, like the the principle of justice, principle of productivity and the same thing.
As man, you have an objective nature.
Can you keep there's a specific dialogue tree that we're ending here that you're going in.
Okay, one of them is, well, society will have to restrain you.
There'll be consequences.
The other one is, the other one is, the other one is, oh, you're parasitically depending on other person.
Okay.
The third one is that you just brought up is that I'm still talking about the parasitic nature of the third one you just said was, oh, it's incompatible with the definition of a human being.
I have gone through all three of these answers and explained to you systematically why, in Jeffrey Epstein's case, doesn't apply.
Okay?
So you have to explain.
Jeffrey Epstein is a human being.
He shares in common with other human beings that he has to eat for physiological sustenance and he needs oxygen to breathe.
So we have already crossed that one off the list.
No more appeals to the nature of man.
We can't.
Then we talked about how, what if he got away with it as a hypothetical, because many do, and he did for a while.
There's nothing inevitable about him not getting away with it.
And then, so you can't appeal to society.
And the other thing was: well, his values require him to depend upon others.
So, what?
There's no other way for him to attain and realize those values without children.
So, what makes him immoral within your framework?
Don't appeal to any of these three.
I explained to you systematically why all three of these arguments you have.
are inapplicable.
Wait, so there isn't a third dialogue tree.
Like the second one you were referring to is the one I'm talking about.
It doesn't matter.
The second one is the second one I mentioned was the uh society one.
The human nature no, no, no, the first one was the society.
The second one was human nature.
Okay, human nature.
You are claiming that it's Jeffrey Epstein's human nature to not want children?
Is that what you're saying?
No, I'm saying he's not acting in accordance with the proper principles of living a good life.
You can't justifiably define proper.
I I think I did, but I have a question.
How much longer are you going to be live?
Okay, Eduardo, you need to go and you need to do a lot of contemplation and introspection.
I hear you.
I hear you.
I'll leave.
I just curious.
You have a worldview that makes it very hard for you to explain why you think Jeffrey Epstein is immoral.
It's not hard for me.
It's not hard for Carlos.
No, you didn't you cannot even justify it.
I mean, I did, but that's that's fine.
He wants to gain.
I'll let you go.
There are other guests who wanna who want to talk to you.
Well, Epstein wanted to gain and keep children and that's okay to you.
And he said, Well, n no, well, other people's rights.
Wh where where do other people's rights fit within the calculus of
And individuals uh you know
Life, according to the Ayn Rand framework, none at all.
So someone else wants to join, let's see.
Robert Robert
Hello?
Yeah.
There's a little bit of an echo, but um
And there's like a drum.
Don't worry about that.
Go ahead.
What do you want?
Nah, it's cool.
Yeah.
So when you say you're debating communists, are you taking like an advocacy?
Like you're saying communism is good?
Yes.
Okay, yeah.
Can you just explain to me what the evaluative criterion you're using to say that is?
Unbelievable.
I just like to understand why you think that you're one of these NPCs, correct?
I think, what, what?
I just think, I just want to understand why you think that.
Okay.
Can you speak in terms of common sense or no?
Or do you have to speak in mechanical, formalistic language?
Because I feel like I was speaking in a pretty common way.
No, you're not saying that there's an evaluative framework for why you're saying communism is good.
Yeah, no, it's cool.
I'll go nice and slow for you.
It's fine.
Yeah.
So I don't want you to go slow.
I want to be clear that we're going to be speaking to things.
Yeah, bro.
I'll meet you where you're at.
That's cool.
Okay.
Yeah, so breaking it down like, you know, slow style.
You think communism is good.
I want to understand what beliefs you have that make you think that.
Like what you use to evaluate communism being good.
I don't think evaluate is like a crazy NPC term.
I'm not an analytic artist.
I just want to understand why you think communism is good.
What perspective or framework you use to evaluate that?
Okay, well to me it's self-evident why communism is good, because communism is the only way in which uh you know we could put the wealth and the means of production and the great products of civilization to work in such a way that serves the well-being of the overall majority of human beings.
Were you joking when you said it was self-evident or you just because it seems like the you know, after you said it was self-evident you you proceeded to give me something along the lines of like it maximizes the overall happiness of society.
Are you doing the self-evident bid?
I didn't mention happiness one time.
Oh, by well-being, what did you mean then?
By well-being, I mean the ability for
uh each and every person within society
To fulfill the criterion of what is a good life as established by society.
When you say established by society, like, do you think that it's just like, according to social convention, what makes a g life good?
Yeah.
So it's like a subjective or convention?
I would say that's uh actually an objective convention.
In what way is it objective if it's determined by the whims of the people in the society?
Because it's not mere whims.
How people react and respond to their world, to first of all the world of their fellow man, so the social world, the world of language, the world of culture, the world of civilization, and simultaneously respond to the material manner by which we subsist and live within this world via intercourse with nature.
So how do we support ourselves?
How do we sustain our existence physically and sustain the definite form of life activity?
So is there a standard to evaluate that?
I mean you're saying it's objective is there a standard to evaluate, you just investigate society and it's objective.
With what criteria you investigate it, like you're saying it's objective.
So if we're in the ninth if we're in nineteenth century England, uh the the uh the steam engine is playing a fundamental role in industrialization and human beings increasingly depend upon uh you know the rise of industry and um mass production and mass industry for their subsistence.
So we can continue and the rise of electricity change the forces of production in another qualitative way, the rise of Fortist production, the rise of these examples of principles.
What are you trying to give me right now?
I'm giving you objective descriptions of how society reproduces itself.
Yeah, I'm not debating you over whether or not people do things in society and whether or not you can objectively measure that.
I'm asking you about the criterion for what a good life is.
And you said that was objective and you said it was objective despite the fact you said it was fully established.
It's a what do you mean by objective then?
By objective I mean in the sense that it's a product of uh historical processes and it's a product of civilization.
So you're not using that in a normative way?
Yeah, no, of course.
I don't have to distinguish the normative dimension from the objective dimension.
I don't have that prejudice that anything.
What does that even mean?
The normative from the objective?
I think that the that the uh scientific truth is loaded, normatively loaded.
That doesn't tell me what you mean by objective.
Like when you said objective, you tried to say that you contrasted it from the normative, or you start you're ba you're baking it the normative independent of the whims and fancies of individual consciousness.
Okay, so can you give me an example of something historical that's n that's subjective?
Or is it just the fact that it's historical makes it objective?
Okay, the subject-object distinction as you are forwarding it, I would problematize in the first place, actually.
I can distinguish the whims and fancies of an individual consciousness from objective reality.
Do you reject it because you're some kind of Hegelian?
I am a Hegelian.
Why wouldn't I be?
Well, why wouldn't you be a Hegelian?
I mean, there's lots of reasons why you wouldn't be a Hegelian.
One, you wouldn't endorse the idea that contradictions exist.
There's like obviously demonstrators.
As a Marxist, why would I not be a Hegelian?
Are Marxists not people that want to critically think about the philosophical theoretics of their view?
Because I feel like Marx raises a reason why.
Marxism is fundamentally Hegelian at the root.
Yeah, it's derivative from Hegelian.
Yeah, I know.
The dialectical process is an offshoot of a Hegelian.
I was talking about a surprise, like from the sense, like I expected you to not be a Hegelian.
I'm saying it's a surprise that when you asked me why would I not be a Hegelian and then I gave you a reason why that view is bad, you then responded, yeah, but I'm not afraid of that.
You misunderstood.
You misunderstood the point.
I said, why would I as a Marxist not why would you not just presume I'm a Hegelian?
You should think about yourself as like a thinker.
Like why would you want to adopt a view that endorses the existence of contradictions?
Uh, you know, you're just this is just semantical nonsense, just completely.
Yeah, dude, that was a really good retort from the fact that you just demonstrated that part of the theoretical underpinning of your view is the existence of contradictions.
Your response was, yeah, bro, this is semantics.
That's not semantics, that's a theoretical necessity posited by your view.
Okay, contradictions.
Okay, do nice rhetoric and you respond to what I said.
You think contradictions exist?
I mean, yeah, your worldview is insane.
You believe that contradictions exist.
Like, what?
Ones are ones over good.
Yeah, I think your mic's back.
I'm not it's not until I'm talking about TikTok.
Once we're good, all right, we're good.
All right, what are you asking?
Yeah, so the recap: I asked you why you thought communism was good, and then I asked you for what your evaluative standard was.
Okay.
And then after I asked you for an evaluative standard, it seemed like it was arbitrary, like it was subjective.
And then you talked about how you rejected a subject object.
First of all, I, as a communist,
And if I don't, I don't claim to have an evaluative standard that is somehow distinct or separate from the one that I presume the overwhelming majority of human beings in the society and civilization and historical epoch that I live have.
So it's not, I don't feel the onus is on me to construct an artificial evaluative.
I don't believe in the need for me to construct an alternative evaluative system or framework.
Because I think values are objective.
I don't believe that they are the products of the whims and fancies of our consciousness and the various theoretical constructs that we pull out of our bum.
I think morals and values are objective and we don't invent them from scratch.
Yeah, I mean this must be one of those examples of the Hegelian contradictions.
You said pure honesty that you should request then.
Go ahead.
Yeah, this seems like one of those examples of the Hegelian contradictions because you you said that you rejected the subject-object distinction but then you want to identify values as objective.
I mean, do you think that the morality of slavery was objective?
I think that's the problem.
There was no such morality.
The historical ebook is defined by class antagonisms and class contradictions.
Yeah, but your standard for objectivity and for value was being a product of a historical material dialectic, which is true of slavery.
A call so to according to you, be objectively good, right?
No, that's not true.
First of all, there isn't a single moral framework that is institutionalized in every society, but there is an objective morality that guides the development of society such that people could see slavery was immoral and they didn't need to.
What?
Do you even know what dialectics are?
Do you have to agree to the dialectic?
No, I'm not referring.
I don't have to make appeals to dialectics right now.
Do you even know what dialectics is?
Yeah, of course.
That actually is what you're appealing to, because you're talking about the morality of the system because it's a product of certain historical processes.
That's not dialectics.
That would be relativism.
I'm not making a historicist or relativist argument.
You're confusing my argument with historicism and relativism.
I don't know if you're joking or not.
Like, dialectical materialism is like the idea that you're appealing to, that the historical material processes producing this system.
Instead of inferring and presuming what I mean to argue.
Didn't you criticize me earlier for not inferring that you were a Hegelian?
I mean, this is another Hegelian contradiction, I guess.
You make up your mind.
In this case, bro, come on.
Like, what are you doing?
In this case, you're clearly illiterate on the subject of dialectical materialism.
Yeah, that sounds like it, bro.
So you shouldn't reference your presumptions.
What's something I've said that's false about, though?
You shouldn't reference your presumptions about what dialectical materialism is because your understanding of Marxism is unrealistic.
What's something I've said that's false about the fact that it's a group of dialectical materialism?
Your understanding of dialectical materialism is that all morality is simply that.
Okay, well, you just interrupted me, so I guess we'll never get to that.
Well, you're already wrong, dude.
Okay.
Well, you just interrupted.
You don't even know what I was going to say.
If you trip on your face, you are, and you're not going to win the race, bro.
Like, I don't have to watch you fucking stumble your way through an incoherent explanation if step one was bad.
Okay, I don't need to hear each and every single thing.
What was wrong with step one?
Yeah, historical.
Yeah, dialectical materialism isn't about morality being a product.
That's not what it's about.
Okay, so what is it about, according to you?
Okay, now we're fucking playing the 21 questions game where I explained to you the thing I already explained to you, where dialectical materialism is an explanation about how the way that history progresses is through the interaction of the material conditions and the way that it affects the modes of productions and human beings and the way that the interaction of the material conditions and how they affect the modes of.
What are you talking about?
You're completely confused.
No, I'm not.
Like, what?
First of all, this is a completely concise explanation of dialectical materialism.
The thing that you are confused about is historical materialism, first of all.
And with respect to the question of the interactivity of material.
So dialectical materialism.
Dialectical materialism is a much broader understanding of the universe and of nature.
Yeah, that's right.
It's historical materialism is an analytic.
It's Barnero.
Why are you aware, bro?
I'm ad loving you, bro.
You're good.
Just keep it.
You don't sound very confident.
The fact that you keep interrupting me just shows.
You're psychoanalyzing me.
I mean, you just keep appealing to psychoanalyzing me.
Just like stay out.
You didn't even.
Because back to those commiserations.
You don't know what dialectical materialism is.
I defied it to you.
You said I was wrong, and then you're about to proceed to fucking stumble your way through lying about what I said.
That's why I'm ad living you.
It's like obvious to everybody.
Did you not say the relationship between the material conditions and the mode of production?
What does that mean?
Yeah, I'll explain it to you even more.
Yeah, a little more adequately.
Okay.
So I'll break it down each operative word.
So dialectics is a process which originates from Hegel, and it has to do with the idea that you have.
It doesn't originate from Hegel at all.
Genuinely, what are you talking about?
You got it wrong.
Genuinely, what are you talking about?
You think dialectics comes from Hegel?
As a theory of the universe, like a metaphysical theory?
Of course, yes.
You think that comes from Hegel?
Yeah, I mean, it definitely is popularized by Hegel.
Yeah.
That's like the philosopher that put it on the map.
Went from it, it comes from Heraclitus.
You just fell flat on your face.
Yeah, dude, that sounds like an insane, erroneous fucking blunder in my end.
I said create instead of popularize by my fault.
Yeah, so Hegel, the philosopher, that popularized.
Okay, hold on.
That's not true.
It's not true.
It's not true that Hegel popularized dialectics.
Actually, it's the Marxist tradition that popularized.
Are you joking?
No, I'm not.
Because if we're talking about...
How is Marxism a derivative of Hegelian dialectics, but it popularized the view it derives from?
What do you think?
Because Hegel would have probably not been, he wouldn't have had the same significance that he has were it not.
Genuinely, what are you talking about?
Hegel would not be remembered.
Hegel would not be remembered as much as he is today, were it not for the fact that retroactively, the 20th century experience of Marxism and entire communist states with hundreds of millions of people retroactively gave him the significance that he had more than he otherwise would.
So in that sense, Marxism, actually, if we're going off who popularizes dialectics today or in the modern age, because in history, it's not even true.
Dialectics was not invented by Hegel.
That was your initial claim.
It's not true.
Then you said Hegel Hegel popularized it.
It was an invented by.
Okay, in the canon of Western philosophy, we can say Heraclitus invents dialectics.
You're a joker.
No, the fuck you did not.
Heraclitus believes in the flux, right?
He believes in the contradictions of change.
That's true.
He didn't create dialectics.
That was created by Hegel.
So, number one, you're just wrong about philosophy.
Hegel did not create dialectics.
Dialectics.
You said Heraclitus did.
The Western philosophy originates with Heraclitus.
The pre-Socratic philosopher Heracleitus came up with dialectics.
Kim Joker, dude.
Go on YouTube shows.
What are you talking about?
He was the first dialectical philosopher within the Western tradition.
What do you think dialectics is?
Dialectics is an understanding of being as a unity of opposites.
Okay, um no, that's that's not essentially what dialectics is.
That's not true.
And specifically the reason why dialectics has the name dialectics and the reason why Heraclitus is not a dialectic is because it's contrast from Heraclitus' view.
So Heraclitus, of course he believes the universe is in a contradictory flux of change.
That's similar to Hegel.
No, I'm not.
You want me to turn my camera so I can show you I can mog you and I can explain this to you?
Like I don't know what that retort is for.
I don't know, bro.
Why are you interrupting me?
Trying to psychoanalyze the point that you're obviously wrong on.
Like to relax.
I'm going to get back to my explanation of basic philosophy, bro.
Take some notes.
Hey, so Heraclitus did believe in reality and a conceptplex.
He did believe in change.
He wasn't dialectic because he wasn't that kind of idealist.
He didn't believe that the dialectical process is consciousness, you know, being conscious itself being a higher level.
Marxism is also dialectical and also not idealist.
So, what about dialectics depends upon idealism?
It goes back to the relation of ideas.
Hold on.
You're saying dialectics is intrinsically idealist?
Didn't you just reference dialectic?
I'm trying to explain to you why it's called dialectics and why Heraclitus did not believe in dialectics.
But you're claiming your reasoning for why Heraclitus wasn't a dialectician is because he wasn't an idealist.
What about dialectics is intrinsically idealist?
Well, for one, the origin of the concept.
So again, back to YouTube shorts.
Heraclitus didn't use the term dialectics.
He didn't speak in those terms.
The reason the term dialect.
Okay, he didn't have to use the term dialectics.
I mean, that's just like his...
It's philosophically dishonest to try to attribute a systematized developed theory from a philosopher millennia afterwards to somebody prior.
Like, that's like insanity.
That's like if I said Aristotle was a moralist.
I'm too patiently explaining to you that dialectics is more or less a notion that is pre-given in almost every strand and field of Western philosophy up until the Cartesian era where German idealism.
Returns back to it in some sense.
But all human philosophy, to be clear, the norm of human philosophy, of religion, of thought, is dialectical.
It's pre-given and it's just taken for granted.
An understanding of the world and of being as a unity of opposites is a pretty pre-given framework and understanding that you find resonant across all human history, across all civilizations, across all philosophies.
That was a really beautiful soliloquy that has nothing to do with what I said.
I explained to you why I said that.
Hegel was the first philosopher and you were wrong.
I said he was the first philosopher.
Or you said he was the first, he invented dialectics.
I'll let you correct the bunder.
It's fine.
I wasn't wrong.
The term, the concept dialectics, didn't exist with Heraclitus.
That's what you said.
Heraclitus invented dialectics with the concept that didn't exist.
He was the preeminent dialectical.
Yeah, he created this concept that didn't exist when he was a philosopher.
That makes sense.
You just okay.
What about Heraclitus' thinking was undialed?
Aristotle create moral naturalism?
What about Heraclitus's?
I'm just giving a basic litness test of your evaluation of philosophical theories.
What about Heraclitus' philosophy was undialectical?
What was undialectical about Heraclitus' philosophy?
Go ahead.
Yeah, I've already explained to you that using philosophical conceptual schema that post-dates philosophers bimillennia and then saying that that philosopher you're referring to invented the thing you're referring to is inherently dishonest.
Which is why Aristotle's not a moral realist.
We went from Hegel invented.
Do you think Aristotle's a moral moral naturalist?
No, of course not.
I never used that term to describe Aristotle.
Just because we don't know what that is.
When people find a term either superfluous, redundant or pre-given, when they find something either redundant, superfluous or fruit pre-given, they don't need to have a term to with which to refer to it with any distinction.
Because the process of the understanding whereby it acquires distinction hasn't emerged yet.
Only when we lose the thing as something pre-given can it become an object in the understanding.
Okay, do you have a response?
No, that was a beautiful soliloquy that had nothing to do with what I said.
Is this how you're going to respond to every argument I make that it's a soliloquy?
I mean, you notice how you're psychoanalyzing that instead of how you're so flustered.
Oh, you're back on psychoanalyzing.
So flustered.
You're going to say I'm flustered.
Yeah, you're just doing everything you can.
Make a fucking argument.
Why don't you make a single argument?
You look really good.
Go make a point.
Make an argument.
Are you hiding your eyes because you see the shame in your face when you're trying to respond to what I'm saying?
Actually, never mind.
Let me not change.
You're so dominated and mogged, I don't even have to say it.
You're done, yeah, bro.
When you said that, you've been probably humiliated.
I'm going to simultaneously say that you've been mugged without saying it, bro.
Good stuff, man.
Go ahead and make an argument.
I've given you a moment.
You have 15 seconds to make an argument, or else you're not going to be able to.
Oh, I thought you were going to conceive.
I thought you.
Oh, is this before 15 minutes?
15.
13, 12, 11.
Yeah, sure.
Nine.
Yeah, we're going to get into it.
Hey, bro, you're distracting me, bro.
Do you want to get the argument or not, bro?
Go ahead, make an argument.
Thanks, man.
Hey, so getting back to the meat and potatoes of this conversation, you were saying communism is good.
It seems like you made this whole move about something being good, not really being divorced from what the history produces, what the society produces.
I just want to get really clear on this.
So, can you just lay out just a principle, under what conditions?
According to what I would consider the overwhelming majority of people in the civilization and society regard as good, which I share as well, by the way, I would say communism is good.
One, and second, a fundamental context to any sense in which I would say communism is good is that I don't believe I need to create a distinct or artificial evaluative system.
Meaning, I don't need to create out of the whims and fancies of my own consciousness a distinct moral system that has a different vernacular and language than the one taken for granted by the majority of society.
Yeah, I mean, I think as an interlocutor, you should be striving to be as precise and productive as possible.
So, if that was supposed to be okay, that was supposed to be a production.
As chairman, as chairman of the Communist Party, I talk to a lot of ordinary people, so do my cadre.
We don't find it necessary to invent distinct and separate moral systems for the purposes of communicating our message with clarity to regular people.
So, when I go out on the street, we go talk to workers.
We don't need to create artificial moral systems for our words to make sense to them.
So, you have to demonstrate why it's necessary for me to create or indulge in recognizing artificial, made-up, jibber-jabber, evaluative systems when we find no use for them.
I mean, it's really funny that you're trying to criticize me for allegedly making you invent an arbitrary moral theory when you decided to invent arbitrary epistemological regulations to what I'm allowed to criticize you about and what I'm allowed to ask you.
You can criticize me about anything you want, but what's going to happen is what's ultimately going to make your criticism matter to me?
Did you really the second part?
Yeah, so when you're an advocate of it, you should, in principle, be able to define the standards by which you advocate for the view.
That's not a ridiculous burden of proof.
That's not me doing something uncommon.
The standards by which we define anything whatsoever are going to be determined by communication, and that's a fact.
We cannot artificially create any standards whatsoever with respect to the full range of what is possible with human language.
Okay, so there's an implicit good faith standard that's defining everything we say.
And the only thing we can do as human beings is try to clarify what we mean to each other in a good faith manner.
But when we impose artificial systems, normative and evaluative systems, and epistemological systems, and so on and so on, needlessly that are in no way necessary for the purposes of arriving at a mutual understanding or clarity.
It's obviously necessary.
The notion that we have to operate within the confines of some kind of propositional logic or any kind of other abstract system of thinking or so on and so on in order to be mutually intelligible, in other words, we have to talk like computers in order to be mutually intelligible, implies that it is impossible for human beings to communicate sensibility.
Okay, but human beings can and do communicate sensibility all the time.
It's unnecessary for us to have to indulge in such needless abstractions to arrive at a common understanding of anything for that matter.
Now, if we're working in computer science and we want computers to do things in very specific, narrow ways within very narrow parameters, it of course makes sense to operate on that basis.
But we're not computers, we're human beings, and our sensibilities are going to have to factor in any kind of conversation that we have.
And even if it's for the purposes of communicating things that are impersonal, if I want to communicate to you facts about chemistry or facts about biology that are totally impersonal, you first of all have to acknowledge that there's a certain good faith and charity you're going to have to afford an interculator or whatever when they say, and it's like this, and this is the specific amount of protons and neutrons and electrons in this specific element and so on and so on.
You can say, Well, maybe there's exceptions, and there's anytime someone tries to make any claim about anything, normative or otherwise, there's always room to be bad faith and say, Well, no, there's this exception here.
It's not exactly absolutely precise.
Absolute, absolute precision is not possible, okay.
Any claim cannot be made with absolute precision because language depends also on the unconscious.
It depends upon factors that aren't being explicitly communicated or put forward.
And if you don't understand this, you just can't communicate as a human being.
All right, all due respect.
I need you to hop off the ramble coaster because I know you respond to things you say when you say them instead of waiting for the end of your long-winded explanation.
Yeah, I heard what you said.
Look, me asking you to define the evaluative standard of what you're saying is not me dehumanizing you.
I'm not treating you as if you're an impersonal robotic creature.
I don't have a distinct evaluative system than the one given by society.
Define it.
No, no, yeah.
When you say given by society, right, that doesn't work because society is actually not a monolith.
You know this because you're a communist, right?
Talk to most people in the world.
They don't have your view.
That's kind of demonstrating the fact that we don't have a common vibe.
It's the same evaluative standard.
Yeah, dude, that's why we all disagree.
Everyone has the same evaluative standard.
We all disagree because we have the same evaluative standard.
What do you think explains the systematic discohesion of people's philosophical alignment?
Do you think it's because some people are just by the way?
I can answer that, but were you going to interrupt me?
I don't know.
We're going to interrupt me like you just did, bro.
Like, I didn't interrupt your long-ended explanation.
I think everyone shares the same evaluative standard.
But the reason why people disagree about things and disagree about what is moral and what is not moral isn't because they don't have the same standard.
It's because the facts and the threshold of possibility, which is also very important to understand, is in contention.
For example, both a communist and an anti-communist, I think, share the evaluative standard that they want a society where humans prosper, where humans are happy, where human beings are living a good life, where they're not being tortured, where they're not being harmed, where, you know, and so on and so on.
The evaluative standard is not what's in question.
What's in question is, well, is it possible, for example, is communism possible?
Or is it necessary for the purposes of having what little prosperity that we do for us to acquiesce to the system that currently exists?
So the reason why we have disagreements is precisely because we share the same standard.
If we didn't share the same standard, the possibility of disagreement wouldn't exist because the difference wouldn't manifest as a disagreement.
The difference would manifest simply as an effective difference, meaning there would simply be different societies that reflect different evaluative standards.
We would just be members of a different species and there would be nothing to debate about or argue over in the first place.
Yeah, um, first thing is that I agree with you that disagreement presupposes a mutual standard.
It doesn't follow from that that the mutually held standard is a normative standard about the good.
Okay.
Um, you can have a mutually shared epistemological standard, which is like pretty obvious.
I think the only standard that matters when it comes to the good is the one that is shared by society implicitly.
Yeah, yeah.
People that are in vain attempting to invent their own based on the whims and fancies of their own consciousness, I think they're attempting an impossible, ridiculous task.
What's interesting is that you're saying there's this uniform monolith of values held by every single person on earth, but you can't seem to define that to me in a clear and concise way.
Does that not seem to you like a little bit unlikely?
No, what I cannot do is reduce it to a set of propositions.
I can define it.
I can define it in all sorts of ways, but I can't reduce it to a proposition.
The commonly held values and beliefs about morality by every single person are not reducible to propositions.
Then what are they?
They cannot be propositions.
Are the beliefs themselves propositions?
Because if so, like, how are they?
The beliefs are propositions.
What are you talking about?
They're not propositions.
What are the contents of the beliefs if they're not propositions?
The content of the shared normative framework of society is a consequence of a shared way of sensing and relating to the sameness of conditions.
Okay, so is that sense a proposition or what like what kind of sense is that?
It's absolutely not a proposition.
Okay, then what it's not vision.
Are you talking about emotions?
Is it emotion?
No, it's not strictly an emotion.
See, the thing is, it's not strictly an emotion.
It's not strictly.
It's a reflection of the integral totality of the division of labor and of society.
It's a reflection.
Yeah, but what?
It's a reflection?
Yeah.
Is that reflection?
What form?
Does that take a propositional form like every other kind of reflection?
No, it does not take a propositional form.
Okay, so there's this non-propositional, non-emotional, non-perceptual mental state that everybody shares in common that you can't articulate or reduce in terms of propositions.
Yeah, this sounds like really believable.
Do you have a single piece of evidence in favor of that?
You know, it sounds ridiculous because of how you're framing it, but when I just say, for example, that I can go outside right now and say, hey, is pushing grandmas down the stairs okay?
Everyone's saying, no, that's messed up.
I mean, yeah, when you don't expose all the stuff.
But that doesn't mean everyone has to contemplate.
How many of those people had to actually contemplate and deliberately an evaluative system where they have a consistent propositional framework in which this is valid?
Almost.
Even when you lay it all out.
So where is the proposition coming from?
That gives people the intuition that pushing grandmas down the stairs is bad.
You think there's a cross?
You think they're making propositions somewhere that things depend upon?
Yeah, Ansha, just give me one second to respond to what you said previously.
Yeah, of course, when you omit all of the evidence against the claim you made, it's going to look a lot more plausible, right?
So like when actually we analyze your view and it's like, oh, every single concept we have to identify all the different mental states human beings are capable of having, and none of them apply to this thing you're talking about.
Of course, your view looks significantly more unlikely than when you frame your view dishonestly as, yeah, I mean, when we ask whether it's wrong to push grandma, everyone says, yeah, it's wrong.
But that doesn't mean you're all evidence of your view.
You're claiming it's impossible that we could have a shared normative framework without reducing it to propositions.
I mean, yeah, like the thing you just described to me, you actually defined it out of every single category we use to define the phenomenas of consciousness.
So of course it's impossible.
You said it's not an emotion.
It's not a belief.
It's not a concept.
It's not a perception.
I didn't say emotions are uninvolved.
I'm calling into question how you can justifiably abstract, for example.
How do you, okay, for example.
Just what kind of phenomena is it?
Because there's still in your worldview.
I don't know why I explained plenty of questions in my view.
What kind of aspect of consciousness is not a belief?
You keep interrupting me.
Do you want to hear an answer or what?
Yeah, but you got it.
Okay.
So in the communication of what we call meaningfulness and the unconscious basis of language itself, that of course, emotions are obviously very involved with that.
But the emotions are suspended in the specific structure of an unconscious meaningfulness whereby people relate their existence to a world and to others.
And this relationality and this structured existence is inherently normative.
Okay.
So there's nowhere in this do we need to have propositions when there's a structure.
That could definitely make whatever propositions we want to make ad hoc more likely or less likely, but it doesn't depend upon propositions.
Proposition is something we do after the fact.
What comes before is a shared normative framework whereby.
Uh we are affected by the same system and by the same si uh existential state historically and civilizationally.
So um first thing is that do you think you successfully told me what kind of mental state this is?
What do you mean, mental state?
What do you mean by that?
I would say unconscious.
It's an unconscious mental state for sure.
It's an unconscious mental state.
By what do you mean?
What kind of unconscious?
Yeah, so like we have all these different terms to classify the different phenomena that you're talking about.
Because a mental state is an integral totality.
Mental states aren't compartmentalized in reality.
Yeah, I'm not a bundle theorist, yeah.
I'm with you.
You're not compartmentalized.
For example, you're very jittered and angry and stuff right now.
Sounds like that, yeah.
Yeah.
So mental states are not separated in these different categories in real life.
Mental states are an integral totality, a sensibility that absolutely involves reason, emotions.
Selectively focused for clarity purposes, yeah.
Yeah, I'm with you.
Reality is an integrated whole.
Yeah, but what you told me is specifically mental states.
And if you're going to separate mental states into these different categories, we're making a distinction that's an abstraction from the real thing.
Yes, it is an abstraction.
Yeah.
Yeah.
Okay.
Yeah.
So, but what you told me, right, is you said that everybody has this uniform value, normative theory.
You know, everybody has this similar common understanding.
I'm like, okay, what exactly is it?
It's not a belief.
It's not a concept.
It's not a perception.
It's not a sense.
It's not an emotion.
I never said any of that.
I never said any of that.
I never said it excludes it excludes emotions, sensibilities, and perceptions.
I'm not saying it has no.
Okay, listen to what I said.
I did not say, I did not characterize your perspective that it has no relation to emotions.
It has no relationship.
So you're saying what specific part of the whole can we reduce it to?
I'm saying none because it's the whole thing.
Okay, so presumably the term emotion and the term proposition and the term belief get their meaning because of their contrast from each other.
Right.
So presumably when...
Proposition is a conscious act.
When you make a proposition, you enunciate consciously something.
Yeah, it's an object of consciousness.
Propositions reflect, they don't create.
I mean, propositions can reflect.
Proposition has no creative power whatsoever.
Propositions are the product of creation, that's right.
No, propositions presuppose a meaningful reference point object of language in the first place.
When you propose something, propositions identify the objects of language.
What do you this is also just like tangential?
Okay, let me ask you a question.
Do you think that in order for reality to be inte that the intelligibility of reality always depends upon propositions?
The intelligibility of it?
Yeah.
So for example, if you're sitting outside and you're seeing birds and chipmunks and all these kind of things, you think that your mind is somehow like secretly making propositions that distinguish all of these things?
No, your perception automatically discriminates birds from trees.
Okay.
So what's the problem?
I don't know how you think that solved the problem of what I was asking you about, because I asked you what kind of thing the value the fucking hidden value monolith is, that it's not an emotion, it's not a proposition, it's not a belief, it's not a conception, it's not a perception of the money.
The informative and moral dimension of human beings is communicated to them in a way that they can perceive implicitly.
Okay, uh and Fred, um is it do you have like a name I call you?
Is that your name then Fred?
Is that how you go by?
You have like a real name?
Or is it really a bad thing?
You have 10 seconds to make an argument.
Yeah, at least this is the point, Infrared.
I asked you what kind of thing is this invisible value monolith everybody in society has that you can't articulate?
And you said it was a communication.
In the communication of meaning, it involves emotions.
The emotions are unconscious.
And the unconscious structure of the emotions and the meaning and the communication, that's normative.
That's all the emotions.
You're giving all the weight.
That's the weight of what you said.
I said the unconscious structure of language.
You're giving all the weight to emotions.
Yeah, dude.
The communication of meaning, bro.
I told you that.
There's the communication of meaning that involves emotion.
The emotions are in the unconscious, right?
And that's normative.
No, I said the structure of meaningfulness is in the unconscious.
This all seems really coherent, man.
Where can I read more about this?
So do you concede the argument on that point?
Do you think you present an argument to me?
Okay, first of all, you're asking what kind of thing is it?
And then you're only giving me a very narrow series of things that could qualify as what a thing is.
I let you off the rails and you started rambling, dude.
I mean, of course I'm going to give you options.
Like, you need help.
Okay.
When you ask what kind of thing is it, what are you looking for?
I'm asking for a categorization of kinds.
Yeah.
So what part do you want the whole to be reduced to?
Well, it can't be reduced.
Yeah, like with respect to your conceptual arsenal.
It's not reduced to a part.
It can't.
Emotions aren't real because there's no difference between emotions and thoughts.
We cannot reduce anything.
Just throw out language, man.
We can't reduce.
You can say emotions are real, but only within the context of their relationality to other things.
When you're talking about engaging in an abstraction.
I'm asking you to abstract value phenomena.
You're engaging in an abstraction when the thing itself, these things are interrelated and relate to each other.
I'm asking you to abstract, yeah.
I'm asking you to think about the thing you're talking about.
Yeah, that's what abstraction is.
Okay.
You're asking me to either reduce it to a proposition or emotions.
And I'm not going to classify things.
That's not the true dichotomy.
The dichotomy is I just want you to classify conceptually what kind of thing the value monolith is.
What mental phenomena is it?
Is it a subconsciously held emotion by every human being?
It is a subconsciously held practical disposition.
It's a disposition.
Yes.
What do you mean by when you say it's a practical disposition?
Are you saying it's a kind of like moral it's like a moral intuition?
No, it's more like a a disposition to partake in a specific kind of activity.
In the sense that you're like drawn to it?
Like is that an affective disposition or?
Yeah, like an affective disposition.
Is that not just the same thing as a moral intuition?
Um
I would say that you could say it's a moral intuition.
Why not?
Okay, so you think that everybody on planet Earth has a uniform moral sense of intuition?
A census.
Yeah, uniform sense of moral intuition.
The reason I would be hesitant to say it's a moral intuition, but I will if it's necessary for the purposes of argumentation.
The reason I'd be hesitant is because I think that the intuition is in itself, it's not like a, you know, it doesn't have the metaphysical structure of various moral propositions, but the object of morality is.
The thing that is we have an inherent intuitive relationship to it's the object of morality.
All the moral refers to, in the first place, is the material world in its normative disposition and orientation, right?
So, that we have an intuitive relationship to that by virtue of our humanity and so on and so on is given to me.
But that doesn't mean I think that each and every specific propositional claim that we're going to draw from this moral intuition is itself distinctly and separately like held within our unconscious.
That's ridiculous.
This is yeah, okay, so this is a lot more clear to me now.
So, everybody, there's a universal moral sense faculty which is possessed by every single human being, yeah.
And um, right, and so the important thing here is that we agree moral intuitions are not like perception, they're a kind of introspection like emotions where they're constructed through a sentimental process.
No, I don't believe they're constructed uh internally at all, they're they're communicated actively through perception, actually.
It's only via perception.
Moral intuitions are yeah, it's only via a deeper an active perception that the uh the moral intuition can acquire the intuition with respect to the moral object can be given structure.
Okay, but if you had no beliefs about the good and no values and no value judgments, you wouldn't have a moral intuition, right?
You don't have to have explicit or specific propositions about any of those things to have a moral intuition.
All you have to do is practically partake and exist within some kind of integral social reality.
Yeah, I mean, that just seems to fly in the face of like every single piece of psychological literature on how these things work.
I'll happily fly in the face of all the psychological literature as long as we can be on the same page.
What I'm actually saying is someone can, by virtue of being socialized in a certain way and partaking in society, growing up in a normal way, right, understand, for example, that there's something immoral about torturing a kitten or something, or there's something immoral about assaulting children without having to have ever, in a deep, contemplative, introspective way, think about why specifically they can internally justify.
Yeah, I don't think that either.
Yeah.
So I don't think that either.
That's all I'm saying.
That's all I'm really saying.
They don't have to say that.
That's not all you're really saying.
Okay.
Why isn't it what I'm saying?
Yeah, well, it's not all you're really saying because all you really said, right, is you told me that whenever I asked you for the definition of your valued criteria, that I'm treating you as if you're a robot, I'm not being good faith, and I'm creating arbitrary moral theories that derange from this monolithic, invisible, uniform moral faculty that's not an emotion, not a proposition, not a belief, not a value, not a concept, not a perception.
And somehow, the reason we have all the moral disagreements that we do in the world is still consistent with the view that you have this universal moral sense faculty that flies in the face of all of psychological evidence regarding the way the sentiments work.
Yeah, I mean, that's all of what you've said.
So, no, no, no, I don't know why you characterize it as I believe.
How can there be disagreements if we all share the same moral intuition?
Do I know why you're repeating that?
I've already basically mogged you on that point.
You think that absolutely I have.
The only reason that people disagree on moral things is because they're shawari possibilities.
Because we should not aware of the possibilities.
When we don't share the same moral intuitions, communication becomes impossible.
Yeah, why is it the case that people can agree with the descriptive modal aspects of communism and then still disagree that it's morally right or wrong?
What do you mean by that?
Yeah, so like you said that the reason why we have moral disagreements is not because we have a disagreement of value, the value monolith, because that's universal.
You said it's because we don't, we're unaware of the facts and possibilities regarding the certain systems.
Yeah, but why is it the case that people can have all the descriptive knowledge about communism and all the modalities and what they're saying?
Meaning someone could think that communism is possible and also be conducive to a society that the overwhelming majority regards as better and so on and so forth.
So like on your view, on your view, it's impossible that a human being know all the facts about communism descriptively and have a different moral intuition than somebody else.
That's your worldview.
Not simply all the facts.
Not simply all the facts.
All the facts, all the possibilities.
Assuming that my understanding of communism is correct, right?
That's what you're saying for the purposes of this argument.
Let's say someone two people can equally know what communism is and I'm agreeing to communicate.
They can equally comprehend the reality of communism, let's say, and have no disagreement with respect to its reality.
They disagree.
Yep.
And still disagree with it morally.
Yep.
Assuming that this reality is static, which is impossible, and undergoes no active development or struggle.
But assuming it's static, then yes, they cannot disagree.
But the reason why they will probably disagree is because at every step of the way, communism implies, of course, a class struggle, a process.
And every step of the way, the possibility can be said that, you know.
You know, this communist state that's being built, it's going in the wrong direction.
The pressure exists to go in an opposing direction.
It's ultimately leading to a worse future, and so on and so on.
When there's an ability to have a contestion about the future, for example, in this case, then I would say it is possible for there to be a distinct opposing manifestations of the moral intuition that contrast with each other.
But if it's static and there's no contention whatsoever about the future at all, then no, I don't think a moral disagreement is possible or meaningful.
So, have like psychologists or metaphysicians gotten a hold of this universal moral sense faculty that you talk about?
Like, is there any literature that talks about the universal moral sense?
Um what do you mean?
Like, is there any experts with any of it?
You're just kind of appealing to authority.
Holy blunder.
You think appealing to experts is a fallacy?
Yeah.
Let me acquaint you with probability, bro.
So is it more or less likely that if an expert believes something, that the belief is true?
I would say this.
I think the majority of human beings agree with me.
More likely.
I think the majority of human beings agree with you.
Just a quick question.
Do you think that's more likely given that an expert believes something is true?
What?
Do you think that it is the case that if an expert on a subject believes something about that subject, that that proposition they're believing is true is more likely to be true?
Assuming, A, that they're truly an expert and we agree that they're an expert and their expertise, and B, there's no other outstanding factors, of course.
Oh, Saturday's Peribus.
Is that evidence?
Not about if there's outstanding factors.
In virtue of the fact that they're an expert and they have that belief.
Is that not probability raising?
If we agree that they're experts, then yeah.
Right.
So then when I asked you to get your experts in psychology or metaphysicians.
Yeah, but if they're merely people who specialize in a single field that is necessarily an abstract division of labor, mental labor, then you're not going to be able to division.
Don't interrupt me.
Okay, and I knew you were going to fucking interrupt me because you're emotionally unable to be destroyed.
You're unable to.
Dude, that sounds like I'm emotionally unavailable, bro.
That's what it sounds like.
You're emotionally unable to cope with the fact that you're being mentally dominated and destroyed.
You're projecting right now.
Why do you have to interrupt me immediately?
What about what you was about to say scares you?
Respectfully, you're screaming right now.
What about what I was about to say scares you?
Your cord is all splat, dude.
That's not optimal.
Okay.
So you have 10 seconds to explain what about what I said scared you.
Do you want to talk about the substance?
Okay, the substance of what I'm saying is expertise, true expertise, requires an integral understanding of knowledge.
Most psychologists don't have that.
Most psychologists don't actually share the same moral, the same, they don't actually faithfully reflect the intuitions that the majority of human beings have.
I can very confidently say that.
Most psychologists do not faithfully reflect the majority of intuitions that people take for granted.
So cognitive behavioral therapy, that's just like hogwash.
Yeah.
Yeah, dude.
I mean if communism is paved by denying cognitive behavioral therapy and thinking that appealing to the experts of metaphysics and psychology is a fallacy then you know I think I think we've done the same thing.
I think psychology is basically a hundred percent I think I think that you're really I feel like they're really that you're really confident what's happening right hill fauci like why would I care about this appeal to authority sounded it did sound like what you said was confidently asserted by screaming are you confident to end and concede the debate on the fact that you just find it preposterous that someone questions your views about moral sense it's not about preposterousness about the fact that if someone questions the infallibility of the ruling institutions of society by way of their you know access to knowing everything about the universe you think that that's preposterous and you laugh at that no no socrates no no socrates no socrates that's not what i think what i think is that you equivocated an appeal to expertise with an appeal to authority because you haven't watched the youtube short over the distinction between the two and i think that after i pointed that out you lashed out and screamed at me like an immature child i'm trying to no because that's why you're desperately trying to calm down because you know you look terrible after you screamed at me that's why you're not that's why you're not crashing out now you're being really confident ones if he looks terrible to advise ask the ask the chat bro yeah dude why are you talking about looking terrible
Why am I talking about that?
Yeah.
What's the point?
Am I talking?
Yeah, because presumably, like as a rotician and spoken.
You talk about looking in any kind of way, okay?
Don't worry about it.
You're insecure about it.
Are you talking about mogging?
Oh, now you're trying to talk about the way I look.
Like, nice performative contradiction, bro.
Come on, make up your mind.
Stop referring to how any of you are.
Oh, now you're screaming.
Hey, hey, hey, dude.
It's all good.
Hey, it's okay, bro.
It's okay.
You don't have to get mad.
It's okay.
Relax.
It's cool.
Hey, it's cool, man.
I'm not screaming at you like I know I'm a little more emotionally intelligent than you are.
That's why I'm keeping it on the ground.
You ran away from the argument.
Anything else?
What?
You think I ran away from you?
Why are you not committing to the argument?
Why are you rambling about nonsense?
Commit to the argument.
Right now, you have yet to respond to what I said.
Okay.
Without interrupting me, what you claimed was that the majority of experts who you call psychologists and so on and so on do not share this notion of an inherent, you know, morally, let's say, morally sensitive intuition, right?
That is unconscious.
Most of them don't share that view.
Therefore, if we agree that experts are more likely to be true than not true, which by the way, even in isolation, we'd have to agree that they're experts in the first place, which I don't in the case of clinical psychologists.
I wouldn't say they're experts on matters pertaining to the nature of human beings and their minds.
I would say that they might be experts on psychology itself, but psychology itself is a very narrow understanding of the full range of what a human being actually is.
Um if if psychologists could explain everything about the nature of the human psyche and the unconscious and so on, it'd be the psychologists that ruled society.
They'd absolutely dominate us, but they don't, and there's a reason for that, because they don't.
So your argument is bunk.
By appealing to the expertise of psychologists and attempting to respond to me, that I think that we share a universal morally sensitive intuition as human beings, and part of the definition of what it means to be human, really, you think that's ridiculous because psychologists don't agree.
Well, that's not a really good argument.
Yeah, that was really convincing.
One, I didn't make an argument.
I asked you a question, and the question was, what are the are there any people, psychologists, metaphysicians, whatnot, that at all talk about at a credible, prestigious level the things that you're talking about?
Or is this homebrew and you just decided to make it up for the purposes of rambling and talking about communism?
And in response, you lashed out like a child.
Let's appeal to it.
Let's for the purposes of this argument say.
Let's for the purposes of this argument say, I just made it up entirely right now.
Do you have any way to counter me?
I mean, the fact that you made it up right now, you know, it's arbitrary.
I'm going to dismiss arbitrary views.
Okay, so you're going to dismiss something because it wasn't verified by what you would consider an authority.
No, no, no.
You just don't have supporting evidence that has tested various logical standards.
No, you didn't.
You just explained what you think.
No, explaining what you think is not giving supporting evidence.
I explained plenty of supporting evidence.
I gave you numerous examples.
I gave you the example of how people actually seem to oddly share moral sensibilities despite never.
It's explained by other theories.
Okay, what other theories?
Go ahead.
Literally every other moral theory is able to account for moral similarities.
Like all of them.
Okay.
Okay.
Let's give the example of someone on the street who is basically illiterate, who sees a child being beaten up and thinks it's wrong and goes and intervenes.
What moral theory explains that?
Um, I mean, it may not even be a moral theory, you just have a psychological theory.
No, no, they think it's wrong, they think it's wrong, and they say, I thought it was wrong.
In my gut, it told me it's wrong, and I went and I stopped.
So, what is your moral explanation?
What moral theory explains that moral disposition?
I mean, there's actually like a lot of moral theories that are compatible with that feeling.
So, one, all you have to do is name one.
Kantian deontology, utilitarianism.
Go ahead.
Okay, name one and commit to one.
I just choose one, please.
Are you going to prove that it's true or just prove that it's compatible with explaining the data?
With explaining why that person jumped into action.
Let's go.
Oh, obviously, the categorical imperative by Immanuel Kant.
Okay.
But the categorical imperative implies there was some kind of active process of conscious contemplation that he made, where he committed to a categorical imperative at some point in his life where he said, I have the duty to consciously commit to this, and I will.
But he never did that.
He's basically illiterate.
He's never actually read any books.
He's never actually thought about the topic of morality all that much.
He's never specifically and with any specific discrimination paid any attention to ethics as a field.
He's never read moral literature or moral philosophy in his entire life.
And somehow he had the moral intuition to intervene.
So, how?
So, you can't explain that in terms of the category.
You can absorb beliefs culturally without beliefs culture without giving them much thought.
So, where does it come from by way of the categorical imperative?
Because that's the only way to commit to.
Yeah, so yeah, we can go time this back to economics.
So, one of the principles of economics, the division of labor, is true also of ideas.
And it's why philosophers are the people who move history.
And it's why Immanuel Kant, despite the fact that most people have no idea how to spell Emmanuel, in fact, do endorse a kind of deontology that's separated from their well-being and happiness.
And so, whether or not you're a consciously contemplating philosopher is irrelevant from whether or not you absorb passively the ideas of philosophers.
Misrepresenting you, you mean to claim that this, let's say he's a homeless man, his moral intuition was downstream from Kantian philosophers who established who normatively established the norm that harming children is wrong, and that simply affected him passively.
Is that what you're saying?
Like, you as a person can absorb the ideas of your cultural class.
Right, but you're saying those ideas of culture are downstream from, in this case, Kantian philosophers.
I mean, this guy didn't invent them.
Yeah, like somebody who created the ideas and this guy's not.
Okay, okay, okay.
I have one thing that just blows up your entire argument.
Oh, yeah, okay, let's hear it.
The year in which this happened was 1532.
Okay, I mean if you change the hypothetical I'll give you a philosopher that would be a problem.
No, no, no, you can't change the philosophy.
You're committing to the categorical imperative.
Explain how you're changing the hypothetical.
What the fuck are you doing?
Why couldn't I change the hypothetical?
If your moral philosophy is valid, if your moral philosophy is valid, it should suffice to explain the moral and normative behavior of people across any point in history.
Are you joking?
So, how could Kantian moral philosophy?
Are you joking?
I'm not joking.
I didn't think.
When did I establish explicitly that this happened?
When did I say that Kantian moral philosophy explains every single human being?
Boy, I explained it.
How does it explain the situation you gave?
How does the categorical imperative explain the homeless man in 1532 intervening?
When we specify the case to be this particular time, of course it does.
Okay, so this is see how you've been destroyed and nuked?
You just changed the time.
What if this was it?
I never explicitly presume that this was a society.
I'm justified.
That's projecting.
You're just completely projecting.
What are you talking about?
You obviously changed the whole thing.
What justified your presumption that this was a society that in any way whatsoever was affected by the thinking of Immanuel Kant?
What gave you the right to justify that presumption?
What if this happened on North Sentinel Island?
Nowhere in my argument did it rest or was it contingent upon living in a society affected by the philosophy of Immanuel Kant?
Yeah, let's say that's what I'm saying.
When I told you to pick, you said I'm going to pick a moral philosophy.
Would you like to answer your question or no?
No, no.
I want to continue clarifying this.
You said, I said there are moral intuitions people have that they express without any reference whatsoever to any kind of philosophy, without any with they could be illiterate.
And this is something we probably agree happens across history, happens in general for human beings.
And I said, how do you explain that?
And I said, okay, I'll pick a moral philosophy then explain it.
I'll explain it in terms of Kant's categorical imperative.
I said, how does the categorical imperative explain this if this guy's illiterate?
He said, well, the division of labor.
A Kantian philosopher, somewhere along the line, you know, created the standard by which our society regards harming children as wrong, which is factually wrong, by the way, because Western society has regarded, relatively speaking, the harming of children as wrong even before Kant was born.
So it's not true that this was a consequence of the categorical imperative.
It's only the consequence, bro, Lockheed.
What I said, every moral theory could accommodate it.
I gave you an example of one that would.
And you tried to commit to one and you fell flat on your face.
Will you let me continue to speak or no?
Okay, continue committing to this.
Yeah, dude, that was a completely dishonest representation of the conversation because the point you were trying to make was that only your uniform and visible moral sense theory can explain why everybody has the same moral intuition about the kid, right?
And you said, give me a theory that's able to explain the intuition.
I gave you a theory able to explain the intuition.
And then after I did that, hold on, hold on.
Actually, matter of fact, the moral theory does explain the intuition, but then you stipulated the hypothetical in such a way where another theory would have to explain the intuition.
Terms and conditions under which it could influence it under very specific, under a very specific set of narrow conditions, in this case, in which we could prove that this society was fundamentally influenced and shaped by that its morality.
You made the equivalent.
So, here's the subtle argument.
You're not the one who changed the conditions.
You did.
Yeah, you did, Austin.
Yeah, you did.
Yeah, you did.
Because, look, it originally went to the point.
When did I say this was a society that existed after Kant was born?
Hey, hey, hey, dude.
Deep breaths.
I'm going to explain it to you.
You asked me which moral theory can explain the intuition.
In fact, plenty can explain the moral intuition.
But then, okay, it's important to understand you did not ask me, and it was not something I committed to.
The onus is exclusively.
Hold on.
I'm going to explain this to you.
It's important to you that you were saying that I did not say that the categorical imperative explains every intuition in human history and that, you know, Kant's influence affects people.
The onus is not the adoption.
No, no, no.
The onus is explaining to you how to interpret it.
I understand your argument, Robert.
I could repeat your argument.
No, you can't argue genuinely.
More quickly, okay?
So I'll repeat your argument so you'll be satisfied with me repeating your argument.
You're trying to say that I did explain how this moral intuition could be explained.
It's just that I never thought that this explains every possible context for the manifestation of human morality.
That's right.
Okay.
I'm repeating your argument.
We've all heard your argument, Robert.
I've heard your argument.
Oh, dozens of times.
I've heard your argument dozens of times.
Dozens of times.
We've all heard your argument.
Okay.
So shut up for a second and let me explain to you.
Let me explain to you my power argument.
I got you bad.
Let's hear it, bro.
Yeah, let's hear it.
Okay.
If you interrupt me, I'll just be clear.
If you interrupt me one time, you concede the debate formally.
Are you rage quitting?
Oh, my God.
What a rule.
So that's a good rule, man.
Interrupt me one time, bro.
That's not arbitrary at all.
You concede the debate.
Hey, do you recall when you interrupted me then when I was explaining?
You interrupt me one time and you concede the debate.
Hey, but did you hear when you interrupted me?
You hear when I let you speak and you let me speak?
Do you remember that?
Do you recall that?
You interrupt me one time and you can see the debate.
That's how this is going to go forward.
You interrupt me.
Are you conceding?
Okay, I'm going to present my counter argument.
If you interrupt me one time, if you interrupt me one time, you can see the debate.
If you interrupt me, you're conceding too, right?
I'm going to make my counter-argument.
Oh, my God.
You're so scared to stop interrupting me.
You're obviously trying to have monopoly on the verbiage so you look more appealing to your audience after you.
Okay.
So to explain to you why you're wrong, I never included in my example of a homeless person on the street coming and rushing to the defense of a child.
This was any specific date in human history.
I never specified what society it was, and I never specified what period of history it was.
So those qualifications were implicit in your argument, right?
You never specified them.
You imposing those specific qualifications upon my example are not justified.
The onus is not on me to exclude those qualifications.
The onus is on you to establish the universality of those qualifications.
If I'm making an argument of how does your how can a moral philosophy explain how an uneducated, illiterate person who has never, in a propositional sense, ever thought of this matter ever in their life, how could they possibly rush to the how can they act in a normative moral way?
I said several moral theories can explain.
That's what you said.
I said, commit to one with a capital C, commit.
That's what I said.
Commit.
You said, I'll commit to Kantian philosophy and the categorical imperative.
I convinced you somehow that this would be inapplicable.
You tried to make the argument that, well, in this case, Kantian philosophers somehow influenced society and that his moral intuitions were downstream from Kantian philosophers who acquired infamy and fame and so on and so on and institutional credibility.
But here's the problem with that.
You aren't explaining the moral intuition of this individual.
You're only explaining under a very narrow set of circumstances.
How this could possibly, how the categorical imperative could have possibly been the cause of his moral actions.
But those are very, very narrow, narrow circumstances that you arbitrarily invented.
Circumstances where this happens after Immanuel Kant is born or dies and in a society influenced by Kantian philosophy.
By the way, if you're going to commit to a Kantian moral philosophy by relativizing Kant's philosophy and saying, well, the categorical imperative is not actually a categorical imperative, I'm just going to give Kant as a philosopher some explanatory value with respect to how people are influenced by this philosopher, you're no longer committing to Kant anymore.
You're not committing to Kant's moral arguments anymore.
You're making a separate argument, which is like more of a sociological moral relativism or something.
You know, our morality is shaped and defined by whoever the most popular philosopher happens to be.
That's a distinct moral theory than Kant's categorical imperative.
So do you see how on every count you fucked up and fell flat on your face?
Hegel invented dialectics.
You know
Uh the the categorical imperative is when the most popular philosopher shapes the moral conventions of the society.
Uh everything is reducible to everything about the human psych can be reduced to what psychologists think.
It's not an appeal to authority to say I'm not going to engage with your argument unless you can cite some kind of reputable
Uh expert.
Who I regard with authority that agrees with you.
So, in so many different ways, you stumbled and you fumbled and you fucked up.
I know why, and I understand very well why you kept interrupting me, because you probably at some point understood how you fucked up.
You probably at some point realized what error you made.
And uh you know.
Andcap Doggo, why don't you request, if you think that idiot or that simpleton
Uh, in any sense could hold his own?
You try it.
Your name is Ancap Doggo.
I you're just an Epsteinite.
You're nothing else.
I can.
I'm on PC.
Okay.
You're a Praxpen fan.
Just like I Praxpen is like your dad, right?
I I humiliated your leader.
Praxpen got so destroyed, it's like
Think about this.
Why is he obsessed with me?
I'm not obsessed with him.
By the standard of the debate rules, he agreed to.
He lost.
He will never live down that humiliation for the rest of his days.
Your father Praxben is destroyed forever.
Somebody named Ave.
Ben owns you, Haas.
Bouncy Ben, estrogenic, bouncy ben doesn't own anyone.
Estrogenic bouncy ben
Uh
This uh he's such a highly estrogenic creature.
I mean, who who y there's people who take this guy seriously.
I don't even know how to engage with you if you take a person like that seriously.
I guess we don't share the same evaluative system or whatever, right?
He was shaking in nervousness.
I remember him, he was like bouncing and shaking in nervousness.
He came to the debate.
He said, I don't even know why I'm here.
He's absolutely gesture maxing.
The way Prax By by the way, the way Bouncy Ben talks.
He'll get what's coming to him for sure, the way he talks.
Undoubtedly.
I mean, you want to talk shit like that.
It's like, okay, buddy.
I mean, this is, you're clear, this is no longer about debate, about ideology, or nothing anymore.
Uh, Snoopy, I don't know how you could cope like that, dude.
You got destroyed.
Your leader got destroyed.
I'm sorry.
I gave them every opera.
I said, as long as you just don't interrupt me and let me make this counter-argument, whatever.
I said, But if you interrupt me, you concede.
He interrupted me, he conceded.
Simple as that.
How is let me ask you a question?
Snooby, how is the debate possible if he just keeps in
By the way, you know, all of these libertarian autists, I don't want to engage with you.
All of you people who live in these kingdoms of cope, these proposi these kingdoms of propositional logic cope,
I don't have parents.
I did not voluntarily sign a contract, thereby making it unethical for me to regard my father and mother with any authority.
I do not have it Listen, I have nothing to say to you.
You are autistic.
Uh separatists from humanity.
You're not the masses, you're not our target audience.
Us winning you over means nothing.
Because you don't live in reality.
It's like you're a furry to me.
I like the libertarians who say, I don't like, you know, being oppressed.
We want the federal government to leave us alone so that we can actually live the normal society we want to.
Okay, this is popular ordinary people libertarianism.
No problem with them.
But you people who are logic lording and stuff, you're time wasters.
We gain nothing from you.
You're literally just wasting our time, running in circles.
And why would I even want to make communism palpable to you if you can't even begin with common sense?
The first one, okay, what's your arg?
What's your proposition about okay, for 10 minutes we have to argue about what an argument is?
Okay, I think communism is good.
Proposition one, communism is good.
Proposition two, the linear type B tablet, what is it?
Linear type B theory, the linear type B.
Linear Type B
What was he fucking talking about?
Type B moral error theory.
Uh if moral error theory is true, uh Proposition three, uh then it is false.
It is true.
Uh Proposition four, uh therefore communism is false.
He's like, that's my argument.
I'm like
I'm a very patient person.
Everyone knows that about me.
I'm very patient.
By the way, who can say I'm not patient?
Name a single person who would put up with that.
Everyone says I always spurg out and stuff, but name a single person who's gonna put up with that besides me.
What name a single person who will put up with that besides me?
A single person who has the patience.
To talk to someone like that, except me.
Does anyone exist on earth who would talk to someone like that but me?
Talking about some babble like that?
I'm the only one who will actually.
Who actually put myself through that?
At 2.30 a.m.
Every single time I've spurged out, I've been 100% justified.
I've never done it without justification.
Holla.
Alright guys, this stream was a big I I shouldn't I have to wake up early.
Fuck, I have like three hours to sleep.
Holy shit.
Alright, I just destroyed my chances of.
Sanity.
Alright, for tomorrow.
It's alright, whatever.
Snoopy, you are an Epsteinite that you're saying that.
Second of all, Snoopy, you have one thing, Snoopy.
Is it possible?
If someone is constantly making it impossible with their voice, making sounds that make my words unintelligible, how could they have possibly want anything, Snoopy?
Snoopy, I will mog and destroy you in every sense, okay?
Don't even talk to me.
You're nothing.
But explain this.
How can someone win?
Who won't even let you make an argument because he keeps screaming.
How could they possibly win at anything?
At that point, the argument was about: will you permit the possibility of a counter-argument?
Can P can the audience hear a counter argument?
You're letting a nobody get in your head, it's sad.
Um
I'm letting?
What do you mean I'm letting?
You're literally in a TikTok with forty people in it and you're one of them.
I'm also nobody on TikTok right now, okay?
There's forty people here.
You're one of 'em.
You're just embarrassing yourself.
Oh, you're giving me attention.
Yeah, I'm giving one of the 40 people in my TikTok attention.
That's so small of me.
Anyway guys, we're ending the uh TikTok right now because it's three A.
M.
And only I'm autistic enough to fucking do this.
I I you know, the stream was supposed to be only two hours.
I'm supposed to be waking up in literally two hours.
Holy fuck.
I'm not sleeping tonight.
Um, and that's fucking hell.
Fucking shoot me.
But second of all, I am fucking autistic as fuck because a fucking normal person would have ended it and I didn't.
And it's not like I did this shit for money because uh.
And y'all y'all donated a good amount.
I appreciate you guys.
Thank you so much.
Appreciate you guys, thank you.
But I didn't do this for money, alright?
I'll tell you that.
I did this out of fucking autism.
I've had such an active day, the fact I'm not getting sleep is crazy.
Alright.
God help.
Those who see me tomorrow.
Humble thank you, bro.
Appreciate you.
Alright guys, everyone go to sleep.
Bye-bye.