Now the Elites Want to Literally Eat You! By Brian Simpson

     If the people do not fight against tyranny, should they cry when it is decided by the Dark Lords of the Universe that they be eaten? The normalising process is beginning:

“For humans though, cannibalism is the ultimate taboo. In fact, our aversion to cannibalism is so strong that consent and ethics count for little. In one of our own experiments, participants were asked to consider the hypothetical case of a man who gave permission to his friend to eat parts of him once he died of natural causes. Participants read that this occurred in a culture that permitted the act, that the act was meant to honour the deceased, and that the flesh was cooked so that there was no chance of disease. Despite this careful description, about half of the participants still insisted that the act was invariably wrong. The tragic anecdote above illuminates why humans are the exception to the animal cannibal rule. Our capacity to represent the personalities of the living and the departed is unparalleled. This deep connection between personhood and flesh can mean that careful reasoning in certain situations over the merits of cannibalism is overridden by our feelings of repulsion and disgust. So why our disgust for human flesh but not that of other animals? Philosopher William Irvine has us imagine a ranch that raises plump babies for human consumption, much like we fatten and slaughter cattle for beef. Irvine suggests that the same arguments we apply to justify the killing of cows also apply to babies. For example, they wouldn't protest, and they're not capable of rational thought.

Although Irvine is not seriously advocating eating babies, the scenario is useful for illuminating our bias when considering the ethics of cannibalism. From a young age, we tend to think about categories, such as humans or cows, as having an underlying reality or "essence" that cannot be observed directly but that gives a thing its fundamental identity. For example, humans are intelligent and rational thinkers, we have personalities and a desire to live, and we form bonds with each other. This psychological essentialism is a useful shortcut to guide our expectations and judgements about members of the category—but it doesn't work so well when the typical qualities of that category don't apply, for example upon death. This is why consensual post-mortem cannibalism is still met with such disgust. Even if we can bring ourselves to deem it morally acceptable, we can't silence our thoughts about the person it came from. The way we interact with animals shapes the way we categorize them. Research shows that the more we think of animals as having human properties—that is, as being "like us"—the more we tend to think they're gross to eat.

Adapting to the unfamiliar
Though accusations of cannibalism have often been falsely made to demonize groups, it isn't absent from human history. The Fore people of Papua New Guinea were reported to have participated in funerary cannibalism, believing it better that the body was eaten by people who loved the deceased than by worms and maggots. Parts of mummies were eaten for medicinal purposes in post-Renaissance Europe. We suspect that we could adapt to human flesh if need be. Many people develop disgust for all kinds of meat, while morticians and surgeons quickly adapt to the initially difficult experience of handling dead bodies. Our ongoing research with butchers in England suggests that they easily adapt to working with animal parts that the average consumer finds quite disgusting.’

     Well , so much for a global movement against meat; all meat except human, probably deplorables. I imagine that the story of the West might end with whites being eaten if the ecological apocalypse really happens. I suppose that bleeding heart libtards will rush to have their bleeding hearts, well, eaten. That would be a fitting end to it all. I suppose that this is not called the zombie apocalypse for nothing!



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Thursday, 29 October 2020
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