Who Benefits from Fracturing the Solidarity of the Dispossessed?: A Manifesto

[A further response to Deacon Nicolas De la Cruz.]

It really is a question of what it takes to have one nation. America is the cosmopolitan nation (a kind of secular analogue to the Catholic Church), the leading edge of all that's good about modernity--but afflicted with all that's bad about it too. The American experiment in ordered liberty can only succeed if we believe again in the decentering of self by republican virtue and devotion to the common good, embrace liberal arts education again, and somehow recover piety towards the basic verities--gratitude to God and wonder before the truth, goodness, and beauty of existence and a bleeding heart for the suffering neighbor. 

This is my civic credo, and I don't think I'm alone.

As for your original comment, which I didn't quite close the circle on: you of course provided the answer all along. I deplore Trump's immigration stance--deplore, detest, denounce it. But as you indicate: there is a hierarchy of suffering. It is no part of intellect or heart to ignore the way the passional hierarchy unfolds. To do so, in fact, would betray all the victims, of whatever rank. As I said with regard to my last Trump post (and which I need to return to): the prime mystifying operation of ideology is to set the unprotected, the exploited, the oppressed classes against each other. Try this: who benefits from setting the white working-class poor against immigrants, or vice versa? Or setting either against the victims of abortion and euthanasia? Cui bono? 

The protected class. The global elite. And all their comfortable hangers-on. That's who. That's who.

All the dispossessed must stand in solidarity, or we will be ground to nothing, or rather, reduced to bare desiring-machines suitable no longer even for the extraction of surplus value by labor, but only by consumption. 

The revolution cannot proceed without voting pro-life. Those of us who are dispossessed must never place the self-interest of the specific victim class to which we belong above the interests of another victim class. Emancipation MUST begin by defending the barest human life, the most dispossessed, the most powerless: the victims who are not us. It starts by defending the unborn.

The revolution begins by restoring the right to life of the innocent in law. This is my manifesto.