On classism and solidarity in oppression

If they don’t participate in this society, they most likely participate in one or more other societies.

That’s the whole idea. There tends to be a trend with your writing of saying that institutionalized power having “real world consequences” is always a positive thing (in practical terms), while the actions of the average person having “real world consequences” is always a negative thing. Having real world consequences is the whole point of acting in this world, unless one expects that their actions have only symbolic value.

Not at all, I am very well aware of it. What seems problematic is people’s inability, or unwillingness, to create new, better structures of power and signification.

The lack of understanding of making real decisions about such things is not merely what I assume, please consider that this is overwhelmingly what people tell me. It is precisely empathetic to hope for people to see real, meaningful choices that they can make when they assert that they have no choice. I do think it’s better to empower people rather than accept people I care about needing to live like hostages. Alienation and physical harm are entirely negative motivations, and indulging them does not strike me as being in any way compassionate.


No, I am saying that they do have real consequences, and they can be good or bad, depending on who you are.

Not everyone has the same set of options.

We describe them to fight against them, and make things better for EVERYONE, not just the people we know.


I’d say that it depends not upon who you are, but rather, what you do. I’d even go so far as to say that you “are” only what you do. Everything starts with self-mastery, and there isn’t anyone who can do it for you. Identity is a MacGuffin.

Some of this is due to simple differences in constitution and circumstances, it is natural for these to differ.

Then you risk being quite imposing, because you can’t know what’s better for those who you don’t know. Rather than fighting “them”, this is how you become “them”. It doesn’t matter that you think you have a different identity if you simply replace one one-size-fits-all system with another. This is a matter of using the same structure with only different content. When the structures themselves are predicated upon iniquity, these improved values only help in the short term, to a limited extent. To do so fairly, this requires communication and direct involvement.

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