Moral Clarity?

 

Where the hell is the moral clarity, in the communist-left-wing-Biden-government, which brands anyone, who doesn’t agree with them, as a threat to national security or democracy, who scream fascism, racism, white privilege, etc., but, who, cowardly, don’t say anything, to strongly condemn the virulent antisemitic, anti-Israel, anti-American storm, that is going on at university campuses around the country? All of this, because Democrats pander to those – in the United States – who are in favor of Hamas!

 

Our usual way of talking, which, unbeknownst to everyone, is Disembodied Language (DL), is a struggle for attention, in which power, that is, the ends, always, supposedly, justify the means. No matter what moral high ground we claim to have, our morals, our ideas about what is right and wrong, are all based on our unconscious participation in and condonement of DL. Sadly, we don’t know anything about the difference between our DL and Embodied Language (EL).

 

If we knew about the difference between DL and EL, we would realize, once and for all, a meaningful notion about right and wrong can only emerge from the correct way of using our language. DL – in which we are not in touch with ourselves and treat our language, as if it involuntarily happens to us – is, simply stated, an incorrect way of using our language. Therefore, listening to the sound of our voice, as we speak and engaging in EL, or not listening to ourselves, while we speak and engaging, without realizing it, in DL, signifies the real difference between right and wrong.

 

Moral clarity is said to be foremostly about the facts. However, the facts, which we are capable of considering with our insensitive, automatic, tense and forceful DL are, of course, completely different from those, we only become aware of in our intelligent, natural, relaxed, conscious EL. I have tried to address this ever since I began to study psychology, but nobody in academia has been willing to explore the DL/LE distinction.

 

During our EL, we all go through the same kind of exploration. Not only do we encounter the same facts, but we also draw the same conclusions. This means, our morality is not determined by someone else, but by our own experience. In DL morality is determined for us by others, by the group, society or culture, but in EL, our morality emerges from our own individuality, from our freedom to be and express who we truly are.

 

Since we always, in DL, give preference to group behavior over individual behavior, we can’t be moral about what is good for ourselves. Surely, if we can’t even decide what is right or wrong for ourselves, how can we determine what is right or wrong for others? The fact is, our DL, inevitably causes endless moral dilemmas, conflicts between what is expected from us by the group and what we, as individuals, would like to do. Freud’s reality-and pleasure-principle map onto what is supposedly moral or immoral.  

 

Someone argued the presumably meaningful words: but fear cannot be a substitute for moral clarity. As long as we are, unknowingly, engaged in DL, fear and moral clarity are the same. Look at what is happening today. If you disagree with the absurd-communist-woke-left-narrative, you are punished, demonized and cancelled. Surely, moral clarity and fear are as mutually exclusive, as DL and EL. Left-wing politics is the absence of moral clarity and the inability for individuals to say to themselves and to hear themselves what is right and wrong. Right-wing politics, however, still stands for freedom of speech, in which we are allowed to have opposing opinions, in which we freely determine what is right for ourselves.

 

Punitive, zealous, superstitious people – who are more often found on the right than on the left – always told those, who don’t believe what they believe, that they lack the moral clarity to judge, but someone like me, who knows about the enormous difference between DL and EL, only decides for himself or herself and insists, everyone will have to decide for themselves. I have lived like this since my early twenties, and I am now sixty-five and I feel very satisfied about that.