Racists should be banned from political simulations
First round acceptance.
Now, onto my argument. It is from a utilitarian perspective, or as Kant puts it, “[to s]ettle, for sure and universally, what conduct will promote the happiness of a rational being.” This means whatever promotes happiness in rational beings (see: non-racists), will ultimately be good.
Thus, we should ban racists because:
- racism is bad.
those of georgian ethnicity thinking they're white
if truth is self evident then the apple falls from the underground tree
this negate is resolutioned
We return back to Lenin, with the eternal question of "what is to be done?".
There is only one thing to do, and I will let Fernando explain:
The poet, irremediably split between exaltation and vulgarity ... functions as a contaminant for philosophy ... The poet as genius continues to threaten and fascinate, menacing the philosopher with the beyond of knowledge. Philosophy cringes ... It is not a relationality that seeks to impose a particular, single, meaning, reading upon another ... the borders are not drawn, the limits are not set ... there are always rules to seeing ... poetry ... risk[s] the exchange that [it] might expect but [is] at the same unable to count on ... Once the poem is set off, the poet remains completely blind to its effects. Once the bomb is set off, the suicide bomber is completely blind to its effects ... Perhaps it is the fact that (s)he remains an enigma that is her gift to us. It is this refusal to be understood, to be subsumed under any existing conception, to be flattened, exchanged, reproduced,that is her gift. And in that same spirit, it is not a gift that can be understood—this is not a gift that one can bring to the return-counter at the shop, to be exchanged for something else, something more palatable, something easier, something more comfortable, more comforting. This is a gift that is unknowable, in full potential, always possible; perhaps always a gift that is to come ... This is the point where the eternal question of the serpent, that of ‘what did (s)he mean’, returns to haunt us, along with the ... question of Lenin, that of “what is to be done?” ... Hence, each answer, each ‘definition’ to the question can only be accomplished as a more or less provisory, more or less violent arresting of a dynamic that is interminable, but never simply indeterminate or infinite.
I do lots of things. Among blowing myself up, I also promote an ethic of dissolution from dominant structures -- which is essentially an ethic of removal of myself from racism by directly killing racism, along with the racist.
Puar also extensively writes on exactly what this does:
In pondering the modalities of this kind of terrorist, one notes a pastiche of oddities: a body machined together throughmetal and flesh, an assemblage of the organic and the inorganic; a death not of the Self nor of the Other, but both simultaneously, and, perhaps more accurately, a death scene that obliterates the ... self/other ... altogether. Self-annihilation is the ultimate form of resistance, and ironically, it acts as self-preservation, the preservation of symbolic self enabled through the "highest cultural capital" of martyrdom, a giving of life to the future of political struggles-not at all a sign of "disinterest in living a meaningful life."
Through my suicide of the resolution, I combat racism perfectly by blowing it alongside me.
Join me with Borges.
Not a star will remain in the night.
The night itself will not remain.
I will die and with me the sum
Of the intolerable universe.
I’ll erase the pyramids, the coins,
The continents and all the faces.
I’ll erase the accumulated past.
I’ll make dust of history, dust of dust.
Now I gaze at the last sunset.
I am listening to the last bird.
I bequeath nothingness to no-one.
But neither did I then think that I ought, for the sake of avoiding danger, to do anything unworthy of a freeman, nor do I now repent of having so defended myself; but I should much rather choose to die having so defended myself than to live in that way. For neither in a trial nor in battle is it right that I or any one else should employ every possible means whereby he may avoid death; for in battle it is frequently evident that a man might escape death by laying down his arms and throwing himself on the mercy of his pursuers. And there are many other devices in every danger, by which to avoid death, if a man dares to do and say everything.
But this is not difficult, O Athenians, to escape death, but it is much more difficult to avoid depravity, for it runs swifter than death. And now I, being slow and aged, am overtaken by the slower of the two; but my accusers, being strong and active, have been overtaken by the swifter, wickedness. And now I depart, condemned by you to death; but they condemned by truth, as guilty of iniquity and injustice: and I abide my sentence and so do they. These things, perhaps, ought so to be, and I think that they are for the best.
In the next place, I desire to predict to you who have condemned me, what will be your fate: for I am now in that condition in which men most frequently prophesy, namely, when they are about to die. I say then to you, O Athenians, who have condemned me to death, that immediately after my death a punishment will overtake you, far more severe, by Jupiter, than that which you have inflicted on me. For you have done this thinking you should be freed from the necessity of giving an account of your life. The very contrary however, as I affirm, will happen to you. Your accusers will be more numerous, whom I have now restrained, tho you did not perceive it; and they will be more severe, inasmuch as they are younger and you will be more indignant. For, if you think that by putting men to death you will restrain any one from upbraiding you because you do not live well, you are much mistaken; for this method of escape is neither possible nor honorable, but that other is most honorable and most easy, not to put a check upon others, but for a man to take heed to himself, how he may be most perfect. Having predicted thus much to those of you who have condemned me, I take my leave of you.
But with you who have voted for my acquittal, I would gladly hold converse on what has now taken place, while the magistrates are busy and I am not yet carried to the place where I must die. Stay with me then, so long, O Athenians, for nothing hinders our conversing with each other, whilst we are permitted to do so; for I wish to make known to you, as being my friends, the meaning of that which has just now befallen me. To me then, O my judges,"and in calling you judges I call you rightly,"a strange thing has happened. For the wonted prophetic voice of my guardian deity, on every former occasion, even in the most trifling affairs, opposed me, if I was about to do anything wrong; but now, that has befallen me which ye yourselves behold, and which any one would think and which is supposed to be the extremity of evil, yet neither when I departed from home in the morning did the warning of the god oppose me, nor when I came up here to the place of trial, nor in my address when I was about to say anything; yet on other occasions it has frequently restrained me in the midst of speaking. But now it has never throughout this proceeding opposed me, either in what I did or said. What then do I suppose to be the cause of this? I will tell you: what has befallen me appears to be a blessing; and it is impossible that we think rightly who suppose that death is an evil. A great proof of this to me is the fact that it is impossible but that the accustomed signal should have opposed me, unless I had been about to meet with some good.
Moreover, we may hence conclude that there is great hope that death is a blessing. For to die is one of two things: for either the dead may be annihilated and have no sensation of anything whatever; or, as it is said, there is a certain change and passage of the soul from one place to another. And if it is a privation of all sensation, as it were, a sleep in which the sleeper has no dream, death would be a wonderful gain. For I think that if anyone, having selected a night in which he slept so soundly as not to have had a dream, and having compared this night with all the other nights and days of his life. should be required on consideration to say how many days and nights he had passed better and more pleasantly than this night throughout his life, I think that not only a private person, but even a great king himself would find them easy to number in comparison with other days and nights. If, therefore, death is a thing of this kind, I say it is a gain; for thus all futurity appears to be nothing more than one night.
But if, on the other hand, death is a removal from hence to another place, and what is said be true, that all the dead are there, what greater blessing can there be than this, my judges? For if, on arriving at Hades, released from these who pretend to be judges, one shall find those who are true judges, and who are said to judge there. Minos and Rhadamanthus, "acus and Triptolemus, and such others of the demigods as were just during their own life, would this be a sad removal? At what price would you not estimate a conference with Orpheus and Mus"us, Hesiod and Homer? I indeed should be willing to die often, if this be true. For to me the sojourn there would be admirable, when I should meet with Palamedes, and Ajax son of Telamon, and any other of the ancients who has died by an unjust sentence. The comparing my sufferings with theirs would, I think, be no unpleasing occupation.
But the greatest pleasure would be to spend my time in questioning and examining the people there as I have done those here, and discovering who among them is wise, and who fancies himself to be so but is not. At what price, my judges, would not any one estimate the opportunity of questioning him who led that mighty army against Troy, or Ulysses, or Sisyphus, or ten thousand others, whom one might mention, both men and women? with whom to converse and associate, and to question them, would be an inconceivable happiness. Surely for that the judges there do not condemn to death; for in other respects those who live there are more happy than those that are here, and are henceforth immortal, if at least what is said be true.
You, therefore, O my judges, ought to entertain good hopes with respect to death, and to meditate on this one truth, that to a good man nothing is evil, neither while living nor when dead, nor are his concerns neglected by the gods. And what has befallen me is not the effect of chance; but this is clear to me, that now to die, and be freed from my cares, is better for me. On this account the warning in no way turned me aside; and I bear no resentment toward those who condemned me, or against my accusers, altho they did not condemn and accuse me with this intention, but thinking to injure me: in this they deserve to be blamed.
Thus much, however, I beg of them. Punish my sons, when they grow up, O judges, paining them as I have pained you, if they appear to you to care for riches or anything else before virtue, and if they think themselves to be something when they are nothing, reproach them as I have done you, for not attending to what they ought, and for conceiving themselves to be something when they are worth nothing. If ye do this, both I and my sons shall have met with just treatment at your hands.
But it is now time to depart,"for me to die, for you to live. But which of us is going to a better state is unknown to every one but God.