Yes, SO MANY Contexts, Possibly All Of Them

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives.

And in time it came to pass that a young man by the name of Outis came of age in that city; and, as with all who lived in that city, he was taken to a secret place where a wise elder showed him a small cold dirty room. And in that room there was a small cold dirty child, naked and hurt and starving, who had never known the least human kindness.

And the wise elder said to Outis, “In our city, everything is good and no one suffers. But it all depends on this child. If the least kindness is shown to him, our city will become like all other cities. There must always be such a child in Omelas.” …

…And Outis said to the elder, “If our city becomes like all other cities, many children will suffer.” And so he became a citizen of Omelas. And Outis led a good and happy and fulfilling life; and the child continued to suffer.

…And Outis said to the elder, “I will have no part in this evil thing.” And he walked away from Omelas. And Outis led a cold and short and brutish life; and the child continued to suffer.

…And Outis said to the elder, “I will have no part in this evil thing.” And he took the child and bathed him and cared for his wounds. And the city of Omelas became like all other cities; and many children suffered there.

…And Outis said to the elder, “I will have no part in this evil thing.” And he took the child and bathed him and cared for his wounds. And the city of Omelas carried on as it always had; and from that day forth no child suffered there.

…And Outis said to the elder, “I will have no part in this evil thing.” And he took the child and bathed him and cared for his wounds. And the city of Omelas became like all other cities; and many children suffered there.

But Outis, who would leave no child to suffer, worked tirelessly to save each one of them, and to build with his own hands a city in which everyone lived a good and happy and fulfilling life; and so in time it came to pass that the latter days of Omelas were greater than the former. And for ten trillion years Omelas carried on, and no child ever suffered there again.

…And Outis said to the elder, “Nevertheless, this child is my son, and I will not leave him to suffer.” And he took the child and bathed him and cared for his wounds. And the city of Omelas became like all other cities; and many children suffered there. But Outis did not care, because he valued the well-being of his son over all of them.

…And Outis asked the elder, “Why?” And the elder showed him to a library filled with books. And Outis studied the books for many years. And when he was an old man with a gray beard, Outis went out of the library and returned to the child and took the child out of the room, and in the child’s place he put a stone. And the stone was naked and dirty and cold; and the child Outis took and bathed and cared for. And Omelas carried on as it always had; and from that day forth no child suffered there.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives; except for one child, who suffered so that the city might prosper. And all who lived there knew of this…

…And each citizen of Omelas, having looked into himself and seen that he would stand by while a child suffered in abject misery, found in himself a new willingness to do dark and evil deeds. And in time, all those who lived in Omelas suffered.

…And each citizen of Omelas lived with the gnawing guilt of his complicity, and the abiding terror that his own child would be chosen as the next to suffer. And in time it seemed to them that they could take no joy in any of the glories of Omelas.

…And one night, the child rose up and went out of his room and killed all the people of Omelas in their sleep.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives. And each morning, each citizen of Omelas was taken to a small cold dirty room, and shown a small cold dirty child, and told that the child must suffer so that his day might be filled with all good things.

And all in Omelas agreed that it was better that one child should suffer than many; and none of them ever asked if it was the same child they saw each morning. And after all, one small cold dirty child looks much like another.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives; except for ten thousand children, who suffered so that the city might prosper. And all who lived there knew of this…

…but none of them were ever taken to see the children in person, so none of them ever did anything about it.

…and whenever anyone saw such a child and “shouldn’t we rescue that suffering child?”, the other citizens of Omelas laughed and replied to them, “Naïve fool! Don’t you know that a child must always suffer in Omelas, so that the city may prosper? Otherwise it would become like all other cities, and many children would suffer.”

And everyone nodded wisely and went along with their days; and so ten thousand children continued to suffer where it might have been only one.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives.

And in time it came to pass that a young man by the name of Outis came of age in that city; and, as with all who lived in that city, he was taken to a secret place where a wise elder showed him a small cold dirty room. And in that room there was a small cold dirty child, naked and hurt and starving, who had never known the least human kindness.

And the wise elder said to Outis, “In our city, everything is good and no one suffers. But it all depends on this child. If the least kindness is shown to him…”

“…the city will continue on as it always has, only your internet will be slightly slower.”

And Outis went back up into the city, and on that day he became a citizen of Omelas; and the child continued to suffer.

“…the best predictions of our scientists suggest that there will be a slight average decrease in various hard-to-measure kinds of happiness, which nevertheless in total adds up to more suffering than this child experiences.”

And Outis said to the elder, “I will have no part in this evil thing.” And he took the child and bathed him and cared for his wounds. And the average happiness increased in some ways and decreased in others, and the net effect might have been negative, but the best results on the matter had p > 0.05, so the scientists of Omelas could not rule out the null hypothesis.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives.

And in Omelas there was a naked dirty child in a small dirty room; because the child was agoraphobic and was making mudpies.

Once upon a time there was a city called Omelas, where everyone lived good and happy and fulfilling lives.

Very few people told stories about Omelas, but it was a very nice place to live in.

A surprising amount of my knowledge of philosophy is not derived from textbooks or even research papers, but from people explaining how other people are bad at philosophy to me

RAIDERS OF THE LOST ARK (1981)

Directed by Steven Spielberg

Cinematography by Douglas Slocombe

how come you can name your kid Lily or Rose and that’s totally acceptable but you trying calling em Baby’s Breath and everyone flips

Allyship does not mean seeing yourself as worthless

There are people who like to make others feel worthless. Some of them use the language of social justice to get away with it.

Often, this comes in the form of proclaiming to hate allies and then demanding unbounded deference from allies. This is typically conflated with accountability, but it’s not the same thing at all.

Hatred and accountability are different things. Accountability as an ally means, among other things:

Listening to the people you’re trying to support instead of talking over them.

Making good-faith efforts to understand the issues involved and to act on what you learn.

Understanding that you’re going to make big mistakes, and that sometimes people you’re trying to support will be justifiably angry with you.

Accepting that your privilege and power matter, not expecting others to overlook either, and taking responsibility for how you use both.

Facing things that are uncomfortable to think about, and handling your own feelings about them rather than dumping on marginalized people.

Being careful about exploitation and reciprocity, including paying people for their time when you’re asking them to do work for you.

Understanding that marginalized people have good reason to be cautious about trusting you, and refraining from demanding trust on the grounds that you see yourself as on their side.

When people use the language of social justice to make others feel worthless, it’s more like this:

Telling allies explicitly or implicitly, that they are worthless and harming others by existing.

Expecting allies to constantly prove that they’re not terrible people, even when they’ve been involved with the community for years and have a long track record of trustworthiness. 

Berating allies about how terrible allies are, in ways that have no connection to their actual actions or their actual attitudes.

Giving people instructions that are self-contradictory or impossible to act on, then berating them for not following them.

Eg: Saying “Go f**ing google it” about things that are not actually possible to google in a meaningful way

Eg: saying “ shut up and listen to marginalized people” about issues that significant organized groups of marginalized people disagree about. https://www.realsocialskills.org/blog/the-rules-about-responding-to-call-outs-arent

Eg: Simultaneously telling allies that they need to speak up about an issue and that they need to shut up about the same issue. Putting them in a position in which if they speak or write about something, they will be seen as taking up space that belongs to marginalized people, and if they don’t, they will be seen as making marginalized people do all the work.

Giving allies instructions, then berating them for following them:

Eg: Inviting allies to ask questions about good allyship, then telling them off for centering themselves whenever they actually ask relevant questions. 

Eg: Teaching a workshop on oppression or a related issue, and saying “it’s not my job to educate you” to invited workshop participants who ask questions that people uninformed about the issue typically can be expected to ask.

More generally speaking: setting things up so that no matter what an ally does, it will be seen as a morally corrupt act of oppression.

Holding allies accountable means insisting that they do the right thing. Ally hate undermines accountability by saying that it’s inherently impossible for allies to do anything right. If we want to hold people accountable in a meaningful, we have to believe that accountability is possible.

Someone who believes that it’s impossible for allies to do anything right isn’t going to be able to hold you accountable. If someone has no allies who they respect, you’re probably not going to be their exception — they will almost certainly end up hating you too. If someone demands that you assume you’re worthless and prove your worth in an ongoing way, working with them is unlikely to end well.  

If you want to hold yourself accountable, you need to develop good judgement about who to listen to and who to collaborate with. Part of that is learning to be receptive to criticism from people who want you to do the right thing, even when the criticism is hard to hear. Another part is learning to be wary of people who see you as a revenge object and want you to hate yourself. You will encounter both attitudes frequently, and it’s important to learn to tell the difference. Self-hatred isn’t accountability.

Tl;dr If we want to hold allies accountable in a meaningful, we have to believe that accountability is possible. Hatred of allies makes this much harder.

Pictures of the UNESCO World Heritage site of ancient Palmyra taken following the recapture of the city by Syrian troops backed by Russian forces on March 27, 2016 show the damage made by ISIS during its 10-month occupation. In 2015 the archaeologist, Khaled al-Asaad, who had looked after the ruins for 40 years and refused to reveal the location of archaeological treasures of the city was also murdered by ISIS.

Photos taken on March 31, 2016 by Joseph Eid/AFP/Getty Images

This is just to say

I have eaten

the spiders that were in my cave

and which you were probably counting for statistical purposes

Forgive me I am an outlier adn should not have been counted

No, you’re thinking of Violin. Voltron is a fabric fastening device made up of hooks and loops.

Who is voltron didn’t the avengers kill him in 2014

Tiny Hedgehog Goes Camping, And His Pics Are The Best Thing You’ll See Today