Sept. 11 Attacks: Craftily Crafted Marketing Language by the Deep State Conspirators

Why I Don’t Speak of the Fake News of “9/11” Anymore

I turned the TV on and watched a plane crash into the Tower. I said, “They just showed a replay.” She quickly corrected me, “No, that’s another plane.” And we talked as we watched in horror, learning that it was the South Tower this time. Sitting next to my daughter was my future son-in-law; he had not had a day off from work in a year. He had finally taken a week’s vacation so they could go to Cape Cod. He worked on the 100th floor of the South Tower. By chance, he had escaped the death that claimed 176 of his co-workers.

That was my introduction to the attacks. Seventeen years have disappeared behind us, yet it seems like yesterday. And yet again, it seems like long, long ago.

Over the next few days, as the government and the media accused Osama bin Laden and 19 Arabs of being responsible for the attacks, I told a friend that what I was hearing wasn’t believable; the official story was full of holes. I am a born and bred New Yorker with a long family history rooted in the NYC Fire and Police Departments, one grandfather having been the Deputy Chief of the Fire Department, the highest ranking uniformed firefighter, and the other a NYPD cop; a niece and her husband were NYPD detectives deeply involved in the response to that day’s attacks. Hearing the absurd official explanations and the deaths of so many innocent people, including many hundreds of firefighters, cops, and emergency workers, I felt a suspicious rage. It was a reaction that I couldn’t fully explain, but it set me on a search for the truth. I proceeded in fits and starts, but by the fall of 2004, with the help of the extraordinary work of David Ray Griffin, Michael Ruppert, and other early skeptics, I could articulate the reasons for my initial intuition. I set about creating and teaching a college course on what had come to be called 9/11.

But I no longer refer to the events of that day by those numbers. Let me explain why.

By 2004 I had enough solid evidence to convince me that the U.S. government’s claims (and The 9/11 Commission Report) were fictitious. They seemed so blatantly false that I concluded the attacks were a deep-state intelligence operation whose purpose was to initiate a national state of emergency to justify wars of aggression, known euphemistically as “the war on terror.” The sophistication of the attacks, and the lack of any proffered evidence for the government’s claims, suggested that a great deal of planning had been involved.

Yet I was chagrined and amazed by so many people’s insouciant lack of interest in questioning and researching the most important world event since the assassination of President Kennedy. I understood the various psychological dimensions of this denial, the fear, cognitive dissonance, etc., but I sensed something else as well. For so many people their minds seemed to have been “made up” from the start. I found that many young people were the exceptions, while most of their elders dared not question the official narrative. These included many prominent leftist critics of American foreign policy, such as Noam Chomsky, Howard Zinn, Alexander Cockburn, and others, whose defenses of the official government and media explanations (when they even made such defenses; often they just trashed skeptics as “9/11 conspiracy nuts,” to quote Cockburn) totally lacked any scientific or logical rigor or even knowledge of the facts. Now that seventeen years have elapsed, this seems truer than ever. There is a long list of leftists who refuse to examine matter to this very day. And most interestingly, they also do the same with the assassination of JFK, the other key seminal event of recent American history.

I kept thinking of the ongoing language and logic used to describe what had happened that terrible day in 2001 and in the weeks to follow. It all seemed so clichéd and surreal, as if set phrases had it been extracted from some secret manual, phrases that rung with an historical resonance that cast a spell on the public, as if mass hypnosis were involved. People seemed mesmerized as they spoke of the events in the official language that had been presented to them.

So with the promptings of people like Graeme MacQueen, Lance deHaven-Smith, T.H. Meyer, et al., and much study and research, I have concluded that my initial intuitive skepticism was correct and that a process of linguistic mind-control was in place before, during, and after the attacks. As with all good propaganda, the language had to be insinuated over time and introduced through intermediaries. It had to seem “natural” and to flow out of events, not to precede them. And it had to be repeated over and over again.

In summary form, I will list the language I believe “made up the minds” of those who have refused to examine the government’s claims about the September 11 attacks and the subsequent anthrax attacks.

  1. Pearl Harbor. As pointed out by David Ray Griffin and others, this term was used in September 2000 in The Project for the New American Century’s (PNAC) report, “Rebuilding America’s Defenses” (p.51). Its neo-con authors argued that the U.S. wouldn’t be able to attack Iraq, Afghanistan, Syria, etc. “absent some catastrophic event – like a new Pearl Harbor.” Then on January 11, 2001, Secretary of Defense Donald Rumsfeld’s “Space Commission” warned that the U.S. could face a “space Pearl Harbor” if it weren’t careful and didn’t increase space security. Rumsfeld urged support for the proposed U.S. national missile defense system opposed by Russia and China and massive funding for the increased weaponization of space. At the same time he went around handing out and recommending Pearl Harbor: Warning and Decision (1962) by Roberta Wohlstetter, who had spent almost two decades working for The Rand Corporation and who claimed that Pearl Harbor was a surprise attack that shocked U.S. leaders. Pearl Harbor, Pearl Harbor, Pearl Harbor – those words and images dominated public consciousness for many months before 11 September 2001, and of course after. The film Pearl Harbor, made with Pentagon assistance and a massive budget, was released on May 25, 2001 and was a box office hit. It was in the theatres throughout the summer. The thought of the attack on Pearl Harbor (not a surprise to the U.S. government, but presented as such) was in the news all summer despite the fact that the 60th anniversary of that attack was not until December 7, 2001, a more likely release date. So why was it released so early? Once the September 11 attacks occurred, the Pearl Harbor analogy was “plucked out” of the social atmosphere and used constantly, beginning immediately. Another “Day of Infamy,” another surprise attack blared the media and government officials. A New Pearl Harbor! George W. Bush was widely reported to have had the time that night, after a busy day of flying hither and yon to avoid the terrorists who for some reason had forgotten he was in a classroom in Florida, to allegedly use it in his diary, writing that “the Pearl Harbor of the twenty-first century took place today. We think it is Osama bin Laden.” Shortly after the 50th anniversary of Pearl Harbor on December 7th, Bush then formerly announced, referencing the attacks of September 11, that the U. S. would withdraw from the ABM Treaty. The examples of this Pearl Harbor/ September 11 analogy are manifold, but I am summarizing, so I will skip giving them. Any casual researcher can confirm this.
  2. Homeland. This strange un-American term, another WW II word associated with another enemy – Nazi Germany – was also used many times by the neo-con authors of “Rebuilding America’s Defenses.” I doubt any average American referred to this country by that term before. Of course it became the moniker for The Department of Homeland Security, marrying home with security to form a comforting name that simultaneously and unconsciously suggests a defense against Hitler-like evil coming from the outside. Not coincidentally, Hitler introduced it into the Nazi propaganda vernacular at the 1934 Nuremberg rally. Both usages conjured up images of a home besieged by alien forces intent on its destruction; thus preemptive action was in order. Now the Department of Homeland Security with its massive budget is lodged permanently in popular consciousness.
  3. Ground Zero. This is a third WWII (“the Good War”) term first used at 11:55 A.M. on September 11 by Mark Walsh (aka “the Harley Guy” because he was wearing a Harley-Davidson tee shirt) in an interview on the street by a Fox News reporter, Rick Leventhal. Identified as a Fox free-lancer, Walsh also explained the Twin Towers collapse in a precise, well-rehearsed manner that would be the same illogical and anti-scientific explanation later given by the government: “mostly due to structural failure because the fire was too intense.” Ground zero – a nuclear bomb term first used by U.S. scientists to refer to the spot where they exploded the first nuclear bomb in New Mexico in 1945 – became another meme adopted by the media that suggested a nuclear attack had occurred or might in the future if the U.S. didn’t act. The nuclear scare was raised again and again by George W. Bush and U.S. officials in the days and months following the attacks, although nuclear weapons were beside the point in terms of the 11 September attacks, but surely not as a scare tactic and as part of the plan to withdraw from the ABM treaty that would be announced in December. But the conjoining of “nuclear” with “ground zero” served to raise the fear factor dramatically. Ironically, the project to develop the nuclear bomb was called the Manhattan Project and was headquartered at 270 Broadway, NYC, a few short blocks north of the World Trade Center.
  4. The Unthinkable. This is another nuclear term whose usage as linguistic mind control and propaganda is brilliantly analyzed by Graeme MacQueen in the penultimate chapter of his very important book, The 2001 Anthrax Deception. He notes the patterned use of this term before and after September 11, while saying “the pattern may not signify a grand plan …. It deserves investigation and contemplation.” He then presents a convincing case that the use of this term couldn’t be accidental. He notes how George W. Bush, in a major foreign policy speech on May 1, 2001, “gave informal public notice that the United States intended to withdraw unilaterally from the ABM Treaty”; Bush said the U.S. must be willing to “rethink the unthinkable.” This was necessary because of terrorism and rogue states with “weapons of mass destruction.” PNAC also argued that the U.S. should withdraw from the treaty. A signatory to the treaty could only withdraw after giving six months notice and because of “extraordinary events” that “jeopardized its supreme interests.” Once the September 11 attacks occurred, Bush rethought the unthinkable and officially gave formal notice on December 13 to withdraw the U.S. from the ABM Treaty, as previously noted. MacQueen specifies the many times different media used the term “unthinkable” in October 2001 in reference to the anthrax attacks. He explicates its usage in one of the anthrax letters – “The Unthinkabel” [sic]. He explains how the media that used the term so often were at the time unaware of its usage in the anthrax letter since that letter’s content had not yet been revealed, and how the letter writer had mailed the letter before the media started using the word. He makes a rock solid case showing the U.S. government’s complicity in the anthrax attacks and therefore in the Sept 11 attacks. While calling the use of the term “unthinkable” in all its iterations “problematic,” he writes, “The truth is that the employment of ‘the unthinkable’ in this letter, when weight is given both to the meaning of this term in U.S. strategic circles and to the other relevant uses of the term in 2001, points us in the direction of the U.S. military and intelligence communities.” I am reminded of Orwell’s point in 1984: “a heretical thought – that is, a thought diverging from the principles of Ingsoc – should be literally unthinkable, at least as far as thought is dependent on words.” Thus the government and media’s use of “unthinkable” becomes a classic case of “doublethink.” The unthinkable is unthinkable.
  5. 9/11. This is the key usage that has reverberated down the years around which the others revolve. It is an anomalous numerical designation applied to an historical event, and obviously also the emergency telephone number. Try to think of another numerical appellation for an important event in American history. It’s impossible. But if you have a good historical sense, you will remember that the cornerstone for the Pentagon was lain on September 11, 1941, three months before the attack on Pearl Harbor, and that the CIA engineered a coup against the Allende government in Chile on Sept 11, 1973. Just strange coincidences? The future editor of The New York Times and Iraq war promoter, Bill Keller, introduced the emergency phone connection on the morning of September 12th in a NY Times op-ed piece, “America’s Emergency Line: 911.” The linkage of the attacks to a permanent national emergency was thus subliminally introduced, as Keller mentioned Israel nine times and seven times compared the U.S. situation to that of Israel as a target for terrorists. His first sentence reads: “An Israeli response to America’s aptly dated wake-up call might well be, ‘Now you know.’” By referring to September 11 as 9/11, an endless national emergency fear became wedded to an endless war on terror aimed at preventing Hitler-like terrorists from obliterating us with nuclear weapons that could create another ground zero or holocaust. Mentioning Israel (“America is proud to be Israel’s closest ally and best friend in the world,” George W. Bush would tell the Israeli Knesset) so many times, Keller was not very subtly performing an act of legerdemain with multiple meanings. By comparing the victims of the 11 September attacks to Israeli “victims,” he was implying, among other things, that the Israelis are innocent victims who are not involved in terrorism, but are terrorized by Palestinians, as Americans are terrorized by fanatical Muslims. Palestinians/Al-Qaeda. Israel/U.S. Explicit and implicit parallels of the guilty and the innocent. Keller tells us who the real killers are. His use of the term 9/11 is a term that pushes all the right buttons, evoking unending social fear and anxiety. It is language as sorcery. It is propaganda at its best. Even well-respected critics of the U.S. government’s explanation use the term that has become a fixture of public consciousness through endless repetition. As George W. Bush would later put it, as he connected Saddam Hussein to “9/11” and pushed for the Iraq war, “We don’t want the smoking gun to be a mushroom cloud.” All the ingredients for a linguistic mind-control smoothie had been blended.

I have concluded – and this is impossible to prove definitively because of the nature of such propagandistic techniques – that the use of all these words/numbers is part of a highly sophisticated linguistic mind-control campaign waged to create a narrative that has lodged in the minds of hundreds of millions of people and is very hard to dislodge.

Continue reading…

From LRC, here.

Corona: Crazy Or Evil?

Craziness According to the Torah

Contrary to popular belief, the greatest pandemic of our time is not Covid (whatever that even is), but mental illness. Everyone but you and me seems to be mentally ill these days, and I’m not so sure about you.

If you believe what you hear, all of the following groups of people fall into this amorphous, ever-growing classification:

People who are hesitant to take vaccines

Vaccines are indisputably the reason humanity has made it this far, the only explanation for why certain illnesses have ceased to ravage the population, and our only hope for a healthy future. There is nothing even to discuss. Hence, anyone who has the slightest qualm about becoming a pharmaceutical pin cushion must be insane.

Considering the fact that the overwhelming majority of the population is done taking Covid boosters, and never would have taken them in the first place without being relentlessly brainwashed, bribed, bullied, and blackmailed, that’s a lot of crazy people.

People who believe the official narrative

According to many people who are hesitant about vaccines (among other things), the vast majority of their counterparts developed something called mass formation psychosis. In other words, they’re nuts. Psycho.

Mass formation psychosis is just as invisible and difficult to detect as Covid – there isn’t even a PCR test that one can pretend means anything – but it spreads, well, like crazy.

Then again, the psychos claim you’re crazy if you don’t believe the official narrative. The world is like a whodunnit; who’s the real crazy one?

Crazy conspiracy theorists

This is another intentionally ambiguous term that can apply to anyone who doesn’t trust the government and corporate media.

Do you believe the government ever tells a fib and the media dutifully promotes it? Crazy.

Do you believe they are covering up the truth about anything of importance? Insane.

Do you believe rich and powerful people collude to become even more rich and powerful? Lunatic.

Do you believe some of these people have nefarious intentions? That they might even be evil? Loco.

Do you believe elections might be rigged by people who will do anything to get power? And that these people will do anything to keep their power? Out of your mind.

Are you concerned that drug companies and their cohorts in high office rig the game in their favor, and have no regard for your wellbeing? You need to take your meds – their meds.

People who feel down, stressed out, overwhelmed, nervous, or otherwise unhappy

This must be a mental illness of sorts, which can be managed (never cured) with a combination of chemicals and psychotherapy. If your feelings improve, it’s to their credit, and you should continue. If your feelings don’t improve, you need more powerful doses of the former and greater supervision of the latter.

Either way, you are a certified mental patient for life. More bluntly, you’re crazy, with all that implies. Cherish the fact that you aren’t locked up in a loony bin and don’t complain.

Children who aren’t perfectly obedient and performing to expectations

There is only one explanation for this worth considering. It isn’t that school is boring, uninspiring, and downright stultifying, nor that sitting in place for hours on end having their brains washed isn’t most kids’ idea of a good time. It also isn’t that kids need to be kids, and they need to learn about the world (and how to behave) in a natural, organic way, which can be inconvenient when you have other things to worry about.

No, the only explanation for why your kid is daydreaming in the classroom, struggling academically, and misbehaving is because there is something chemically and mentally wrong with him. Drug him up and label him for life as being ADD, ADHD, OCD, on the spectrum, learning disabled, or some other moniker that is sure to make him feel better about himself. After all, his “disability” has a name, as well as a treatment plan to “manage his behavior” for the rest of his life. What joy!

Don’t worry; he can still live a full life – as long as he takes his meds religiously forever. And if the meds don’t work, or other problems mysteriously arise that have nothing to do with all those meds, we can give him more meds, more powerful meds, until we get that disorder in order!

And don’t worry about stigma, either; almost everyone is on mood-altering and mind-altering meds. It’s normal to be crazy! If you think you aren’t crazy, you must be in denial.

Now that the science is settled, let’s see what the Torah has to say.

The standard term in halacha for a crazy person is shoteh. The same word is often used pejoratively to refer to a fool or someone whose behavior is worthy of contempt. Whereas such people are legally responsible for their actions, a true shoteh lacks mental competence. Like a child, he is exempt from keeping the mitzvos.

Naturally this has tremendous ramifications. For example, a shoteh cannot effect a legal marriage or divorce, nor do we accept testimony from him. It is critical to differentiate between a true shoteh and someone who is merely eccentric.

The best example in Tanach of a crazy person is someone who was actually pretending to be crazy. David was on the run from Shaul, and fled to the land of the Plishtim. The servants of Achich, king of Gat, recognized the man who had killed so many of their people in battle, seized him, and brought him before the king. Desperate, David behaved like a lunatic in their presence, scraped on the gates, and drooled on himself.

Achish rebuked his servants: “Do I lack crazy people that you brought this one to be crazy by me?” (Shmuel I 21:16)

This indicates that a crazy person is someone who behaves in ways that defy all rhyme and reason, who has no understanding of appropriate behavior.

Indeed, Chazal explain that a shoteh is someone who engages in entirely senseless behavior, such as going out alone at night (it was different back then, though places like New York City and Chicago are turning back the clock), tearing his clothing, and sleeping in cemeteries. The Gemara acknowledges that such behavior does not necessarily render one a shoteh, for competent people might engage in such behaviors for specific reasons (see Chagiga 3B and related sources). The clearest indicator that someone is a shoteh is that he destroys valuable things that are given to him (Chagiga 4A), like a child who doesn’t distinguish between a rock and a bar of gold.

The Rambam in Hilchos Eidus 9:9 (also see the Tur Choshen Mishpat 35:9) elaborates as follows:

A shoteh is ineligible to testify according to the Torah because he is not liable to keep the mitzvos. A shoteh is not only one who walks around naked, breaks utensils, and throws stones, but anyone whose mind has been torn apart, and his mind is always distorted in a certain matter, even though he speaks and asks questions appropriately in other matters, he is ineligible and is considered to be in the category of shotim.

The Rambam acknowledges that even a shoteh may behave appropriately at times, but if he has taken leave of his senses, he remains a shoteh. The Rambam then contrasts this with one who suffers from epilepsy. When such a person experiences a seizure, he is ineligible, but when he is healthy, he is eligible. The Rambam notes that some people with epilepsy are not mentally competent even when they are physically healthy, and concludes that we must deliberate very carefully when it comes to accepting testimony from such people.

The Rambam continues in halacha 10 as follows:

Those who are extremely foolish, who don’t recognize when things contradict one another, and do not have basic understanding of things like ordinary people, as well as those who are terrified and impulsive in their minds, and who are extremely deranged – these are in the category of shotim. And this matter goes according to what the judge sees, for it is impossible to precisely define this in writing.

Although there are strong indicators that someone is a shoteh, it’s not always black and white, and every case must be examined on an individual basis. Sometimes we know it when we see it, but sometimes it’s complicated.

One thing that is very clear is that we cannot define someone as a shoteh for drawing conclusions that go against a supposed consensus. Today it is fashionable to label someone crazy for their beliefs about Covid, vaccines, and official narratives on a wide range of subjects. Some of these people might fall into the category of shotim depending on how they process information and jump to conclusions, but there is no doubt this would apply to a very small percentage of people, regardless of the veracity of their beliefs. After all, reasonable people can draw different conclusions even if some of them are terribly wrong at times. Being terribly wrong is not synonymous with being incompetent and crazy.

This is a vital point. Nowadays people can easily be diagnosed as “crazy” and stripped of their liberty like the lowest of criminals. Governments around the world weaponize “mental illness” against those whose beliefs may threaten their hegemony, but can’t easily be prosecuted for a crime. Labeling people as crazy is a most convenient way to stifle discourse and eliminate the most troublesome dissenters – all for their own safety, of course.

At the same time, liberally referring to people as mentally disabled absolves them of responsibility for their actions when a free pass is unwarranted. If we are to think of everyone who believes that masks and vaccines saved humanity as crazy, then we are denying their possession of free choice, and essentially giving up on them as people. These people are extremely wrong, and their ability to make responsible decisions has been seriously impaired, but they are not necessarily shotim in a legal sense. It’s critical to make this distinction.

Rav Moshe Feinstein makes this distinction in Igros Moshe Yoreh De’ah 1:235. This responsa concerns the case of a Jewish woman who had fallen prey to the Christian cult of scientology. She believed that it was forbidden to avail herself of medical treatment, but only to pray to “that man”. She had since passed away, and the question was if she could be buried in a Jewish cemetery despite becoming an apostate, for one of two reasons. The first reason was as follows: “Perhaps she should be considered a shoteh because this belief is crazy, since it prohibits medical treatment even though we see that their prayers to what they believe in do not help at all.”

Rav Moshe rejected this argument out of hand. He explained that all idolaters who worship wood and stone are behaving foolishly, yet they are still punished for their sins and executed. This proves that when a person does something because of a sincere belief – even if it is illogical – he cannot be considered to have lost his mind. Even highly intelligent people can be misled to believe in nonsense, or can misinterpret dreams and other such experiences, and become totally devoted to their faith, to the point of giving up their lives.

Again, these people are terribly wrong, and might behave in extremely irresponsible ways as a result, but they are not crazy. They are still responsible for their actions…and they can still potentially be persuaded away from their erroneous beliefs.

The Amalekites in power wish to leverage this designation to marginalize and eliminate those who dare oppose them, and sow discord among the citizens. The Torah, however, dissuades us from labeling and libeling the people around us as crazy, even if they hold “unacceptable views”. Our relatives and neighbors might be very wrong about things that we consider to be obvious, but that does not make them mentally ill.

It makes them human.

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How Excessive Charity [Even Privately] CREATES Poverty and the Poor’s Subculture

We have written on the Toras Kohanim elsewhere.

But see this “brought to life” with personal experience, as conveyed by a skilled writer:

Yet as is so often the case with social problems, the precise nature and location of the alleged injustice, inequity, and indifference to suffering become unclear when things are looked at close up rather than through the lens of generalizations, either ethical (“no one in an affluent society should be homeless”) or statistical (“homelessness rises in times of unemployment”).

In the first place, it is far from evident that our society in the abstract is indifferent to homelessness. Indeed, homelessness is the source of employment for not negligible numbers of the middle classes. The poor, wrote a sixteenth-century German bishop, are a gold mine; and so, it turns out, are the homeless.

For example, in one hostel for the homeless that I visited, located in a rather grand but disused and deconsecrated Victorian church, I discovered that there were 91 residents and 41 staff members, only a handful of whom had any direct contact with the objects of their ministrations.

The homeless slept in dormitories in which there was no privacy whatever. There was a rank smell that every doctor recognizes (but never records in the medical notes) as the smell of homelessness. And then, passing along a corridor and through a door with a combination lock to prevent untoward intrusions, one suddenly entered another world: the sanitized, air-conditioned (and airtight) world of the bureaucracy of compassion.

The number of offices, all computerized, was astonishing. The staff, dressed in smart casual clothes, were absorbed in their tasks, earnestly peering into their computer screens, printing documents, and rushing off for urgent consultations with one another. The amount of activity was impressive, the sense of purpose evident; it took some effort to recall the residents I had encountered as I entered the hostel, scattered in what had been the churchyard, who were swaying if upright and snoring if horizontal, surrounded by empty cans and plastic bottles of 9 percent alcohol cider (which permits the highest alcohol-to-dollar ratio available in England at the moment). Nero fiddled while Rome burned, and the hostel administrators made pie charts while the residents drank themselves into oblivion.

It is difficult for most of us to accept that this way of life, so unattractive on the surface, is freely chosen. Surely, we think, there must be something wrong with those who choose to live like this. Surely they must be suffering from some disease or mental abnormality that accounts for their choice, and therefore we should pity them. Or else, as the social workers who arrive periodically in the hostels believe, all who lodge there are by definition the victims of misfortune not of their own making and quite beyond their control. Society, as represented by social workers, must therefore rescue them. Accordingly, the social workers select a few of the longest-standing residents for what they call rehabilitation, meaning rehousing, complete with grants of several hundred dollars to buy those consumer durables the lack of which nowadays is accounted poverty. The results are not hard to imagine: a month later, the rent of the apartment remains unpaid and the grant has been spent, but not on refrigerators or microwave ovens. Some of the most experienced among the homeless have been rehabilitated three or four times, securing them brief but glorious periods of extreme popularity in the pub at taxpayers’ expense.

To say, however, that a choice is a free one is not to endorse it as good or wise. There is no doubt that these men live entirely parasitically, contributing nothing to the general good and presuming upon society’s tolerance of them. When hungry, they have only to appear at a hostel kitchen; when ill, at a hospital. They are profoundly antisocial.

And to say that their choice is a free one is not to deny that it is without influences from outside. A significant part of the social context of these homeless men is a society prepared to demand nothing of them. It is, in fact, prepared to subsidize them to drink themselves into oblivion, even to death. And all of them, without exception, consider it part of the natural and immutable order of things that society should do so; they all, without exception, call collecting their social security “getting paid.”

These gentlemen of the road are being joined in their homelessness by increasing numbers of young people, fleeing their disastrous homes, where illegitimacy, a succession of abusive stepfathers, and a complete absence of authority is the norm. We are constantly told by those liberals whose nostrums of the past have contributed so richly to this wretched situation that society (by which is meant government) should do yet more for such pitiable people. But is not homelessness, at least in modern-day society, a special instance of a law first enunciated by a British medical colleague of mine, namely, that misery increases to meet the means available for its alleviation? And does not antisocial behavior increase in proportion to the excuses that intellectuals make for it?

The rest is also interesting…

‘When You’re Strange No One Remembers Your Name’

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Dave Barry

“All I Think Is That It’s Stupid”: An Interview with Dave Barry

Dave Barry on laughing at Very Big Government

GLENN GARVIN | FROM THE DECEMBER 1994 ISSUE

A New York Times profile once said that Miami Herald humor columnist Dave Barry “makes his living by taking prosaic ideas to incongruous extremes.” He is the only Pulitzer Prize winner to have a sitcom—CBS’s Dave’s World—based, very loosely, on his life. (They turned his one son and two dogs into just the opposite, but he enjoys cashing the checks.)

The Pulitzer Prize judges gave Barry the award for commentary in 1988 “for his consistently effective use of humor as a device for presenting fresh insights into serious concerns.” His concerns include beer, Barbie, a “worldwide epidemic of snakes in toilets,” exploding Pop-Tarts, and, perhaps most famously, “the worst songs ever recorded.”

To be fair to the Pulitzer committee, the real Dave does devote more column inches than the average pundit to making Very Big Government look silly and obnoxious. This is a fresh insight in New York and Washington, and wildly popular with readers, who have bought more than a million copies of his books.

Taking prosaic ideas to incongruous extremes, he writes things like: “With the federal deficit running at several hundred billion dollars per year, Congress passed a transportation bill that, according to news reports, includes $30 million for a ‘hightech’ moving sidewalk in Altoona, which happens to be in the district of Rep. ‘Bud’ Shuster, the ranking Republican on the surface transportation subcommittee.

“I don’t know about you, but as a taxpayer, I am outraged to discover that, in this day and age, Altoona residents are still being forced to walk around on regular low-tech stationary sidewalks. I’m thinking of maybe organizing a group of us to go there and carry Altoonans on our backs until they get their new sidewalk. I’m also thinking that maybe we should donate an additional $10 million or so to build them a high-tech computerized Spit Launcher that will fire laser-guided gobs onto the moving sidewalk, so the Altoonans won’t have to do this manually. ‘What have I done today to help keep ‘Bud’ Shuster in Congress?’ is a question we all need to ask ourselves more often.”

Contributing Editor Glenn Garvin interviewed Barry at his Miami Herald office.

Reason: You were in Washington recently to do a story. What was it like there?

Barry: It’s like going to Mars. When you come back out no one is talking about any of the things the people in Washington are talking about.

If we’re spending $853 trillion on some program now, and next year we spend any less, that’s “budget-cutting” to them. For them, the question is always, “What kind of government intervention should we impose on the world?” They never think that maybe we shouldn’t.

It gives me a real advantage as a humorist because I get credit for having insight and understanding—and I don’t. I don’t have any insight or understanding on anything about the government. All I think is that it’s stupid—which is the one perspective that’s almost completely lacking in Washington.

Continue reading…

From Reasonhere.