Inferior Asian philosophy Chapter 7

I know what I’m telling you might sound controversial, but this is not me speaking. This is Rene Descartes speaking. This is Edmund Husserl speaking. This is Jean Paul Sartre speaking. This is the rational/logical conclusion of 500 years of philosophical pontification that traversed through dualism, phenomenology, German idealism. psychophysics, physicalism, and scientific reductionism.

Because other people may or may not exist.

Because strictly speaking, as a subjective being, I can only determine, with apodictic certainty, my own conscious experience. I cannot even know for certain that other people exist. Perhaps everything that I’m seeing now is merely my imagination. Perhaps I’m living inside a Boltzmann brain. I’m merely a brain that’s been hooked onto a super computer, and all this existence is a mere simulation, a dazzling dance of electrons or quantum bits through a network of non-organic symbiosis.

And so if “others”—this nebulous, mysterious, external mass of organism that seem to be capable of communicating with me and interacting with me and that seem to be so alike to me—if they don’t really exist, then certainly, (or as Kant likes to say, with “apodictic certainty”)—their pain and suffering are not real either, or, at least, does not matter to me.

I might care about the pain and suffering of my immediate family members and the people I love, because somehow I’ve been programmed, as a robot inside this Boltzmann brain, to care about that, but other than that, I have no moral obligation to care about the pain and suffering of “others”, who does not exist.

And neither should you! Because as other people are not real, the pain and suffering of other people are not real.

As a subjective “I”, you should only care about your own pain and suffering, your own pleasure, your own enjoyment in this life.

The pain and suffering of other people may or may not be real.

But you might say, Jen., your view is too extreme. Certainly other people exist. Rene Descartes thinks otherwise because he is a nut job, and all the philosophers who agree with him are nut jobs.

Fair enough, but even if we suppose that other people exist, the pain and suffering of other people may or may not exist either, and you have no way to determine that.

Let’s suppose you are a white master, and for your sadistic pleasure you are torturing an inferior Asian slut. She is stripped naked, tied to a chair, her mouth is gagged, and you are putting your lit cigarette against her clit and she’s grimacing, screaming or trying to scream, and her eyes are full of terror and she is begging for mercy and she looks so pitifully beautiful.

You are deriving sadistic sexual pleasure from torturing her. Being the subjective “I”, you know for certain that you are enjoying this. And based on her physicalism, you suspect she is suffering and is in pain.

However, how do you know if she is not actually enjoying her pain and suffering? How do you know if she is not faking it? How do you know that her pain tolerance is not greater than normal and that what passes as insufferable torture to you is mere a tickling sensation for her, but for your pleasure and entertainment, she is actually putting on a show just for you?

惠子曰：子非魚，安知魚之樂。莊子曰：子非我，安知我不知魚之樂。

The above quote is from an ancient Chinese philosophical text which translates as a dialogue between two people: you are not a fish, how do you do know the joy of fish? You are not me, how do you know I do not know the joy of fish?

I may assume as a subjective I, that when another human being is being tortured, she will experience pain and suffering, because through my own experience I can imagine what’s like to be in her position. But all this is still imagined, and my own experience can actually be completely different to hers.

“For if the facts of experience—facts about what it is like for the experiencing organism—are accessible only from one point of view, then it is a mystery how the true character of experiences could be revealed in the physical operation of that organism. The latter is a domain of objective facts par excellence—the kind that can be observed and understood from many points of view and by individuals with differing perceptual systems. There are no comparable imaginative obstacles to the acquisition of knowledge about bat neurophysiology by human scientists, and intelligent bats or Martians might learn more about the human brain than we ever will.”

What is it Like to be a Bat? By Thomas Nagel

So even if I can be objectively certain of her suffering, still, I can never truly be able to know subjectively her suffering, then why should I care?

Then, fundamentally, since the experience of others cannot be subjectively determined, then the pain and suffering of other people should not matter to me, or should not concern me. Only my own experience should be what I care about.

My conclusion:

My conclusion is that as a white god, you should be allowed to do whatever you want to all the inferior subhumans, for the slightest reason, or for no reason at all, without incurring any justifiable moral reproach or qualm.

But then, you might say, “Oh my god! That’s so cruel! I can’t believe you said that. That is so evil! You are a monster. They have human rights you know. Those subhumans have something called natural rights derived from god or jesus or whatevah, you know.”

As regards to human rights, what is human rights but a political short hand, a sign, a script, a shibboleth, whatever you want to call it, but behind which lies the idea that others are capable of pain and suffering as I, subjectively, am capable; which, as I’ve been taught, are, at best uncertain, or, at worst, nonexistent.

But suppose that you do not like this argument. You think this is too extreme. You think other people are genuinely capable of pain and suffering on the same level.

Even then well, in order to respect the rights of those imagined others who may or may not exist, who may or may not experience the same pain and suffering that I experience, then they must, as a prerequisite, be autonomous, have the ability to respect the rights of other people–which in this case is the subjective I, or possess the same sense of justice as the subjective I, but then once again, I’m not capable of determining that, because according to the results of Dr. Nagel’s seminal paper What is it like to be a bat?, I will never be able to subjectively know with apodictic certainty the experience and thoughts of others.

I can only believe that they do. But I do not believe that they do. In fact, I believe inferior subhumans generally do not and will not respect the rights of others.

Look through history. I took some course in Chinese history when I was in college and so let’s just look at Chinese history. Look at the kind of atrocities the Chinese have committed against their own people, and you really think they have the same sense of justice that you, as western man, have? And do you think they will respect your right if China become as powerful as America?

Forget about the Chinese. Look at modern day Africa. There is literally a genocide happening on that continent every other day.

Are those savages really worthy of being equal to a superior white man? Should they really be equipped with the same human rights as you? Should they really be considered human?

Concerning Human rights as an American foreign policy:

Have you noticed that since 2014, the United States of America seemed to have dropped the phrase “Human Rights” almost completely out of all of their foreign policy relations. I remember there was a time when the United States of America loved to lecture other countries, especially China, on human rights violations. I rarely hear America saying that nowadays.

I think, and this is just my conjecture, that it has slowly encroached upon the American elites, that western human rights are simply not compatible with people in other countries. What may seem like pain and suffering to a white man, may, in fact, actually be just a way of life for those other people in those other countries and they are fine with that. Imagine a Chinese coolie slaving away in a sweat shop for 15 hours a day, 7 days a week, with no bathroom breaks, no lunch breaks, and when he falls off the machine or whatever and mutilates his leg or lose his fingers in some freak accident, he gets fired and never gets paid any medical compensation. That is the norm in mainland China. But, perhaps, just perhaps, they are okay with this. They enjoy pain and suffering. You have no way of knowing whether they are suffering or not, and honestly, you as a white man, who–I know, you are so full of compassion for mankind and for the suffering of the world—I think you should not be concerned with their pain and suffering.

There was once upon a time when I used to read about those stories in the New York Times, and it made me feel sad, but gradually I have come to the conclusion, that their pain and suffering should not concern me. My own happiness—and by extension, your own happiness—should be all that matters.

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I don’t know, this is honestly just how I feel. Obviously I cannot write this kind of stuffs for my college essay lol. My professor will think I’m a pyschopath. But this is honestly how I feel.

Let me know in the comments below what ya’ll think ❤