kažkas naudojasi mano nicku? 61221 ne mano. Gerai, pabandysiu išsiaiškinti Vokietijos kalėjimuose uždarytų "politiškai nekorektiškų" asmenų struktūrą, už ką jie sėdi cypėje ir kiek ilgai ten kurortinasi. Tuoj rašau į Vokietijos ambasadą laiškelį, turėtų jie suteikti man tokių duomenų. Tada pažiūrėsim, ar mano hipotezė pasitvirtins. O ji yra paprasta, išplaukianti iš minėtos nieko apie struktūrą nesakančios citatos More Germans are now languishing in prison for expressing (unprogressive or insensitive) opinions than there were in East Germany before the fall of the Communist regime: "Didžioji dalis (tarkim, 98%) Vokietijos kalėjimuose kalinčių dėl "politinio nekorektiškumo" pasisakė prieš Vokietijos Konstituciją ir tarp jų nei vieno nėra žudiko." Aš esu įsitikinęs, kad mano prielaida teisinga ir be specialių įrodymų. Dėl to Degutis paėmė Vokietijos, o ne kokios Anglijos, kurioje nebuvo nacizmo, pavyzdį. Autorius, pasirinkdamas šaltinius, taip pat turi laikyti protingumo kriterijaus - jei straipsnis pretenduoja į mokslinį, tai, pvz., nesiremiama geltonąja spauda. Bet vis tiek - jei mano hipotezė pasitvirtins, tai galėsiu pačiomis didžiausiomis raidėmis parašyti, kad Degutis ir re: yra sukčiai, vienas manipuliuoja duomenimis, siekdamas patvirtinti savo pagrindinę mintį, kitas jį gina. Anas 10 puslapis, kuriame nėra nieko apie politnekorektiškumą, atrodo taip: past. They now endorse multicultural educational plans, including increasingly stiff laws against insensitive speech and writing. The Race Relations Act passed in England in 1972 exemplifies this new kind of socialist reform. Chapter 2 examines the liberal Protestant character of the advanced managerial state that has arisen in the United States and among its cultural dependents. According to international relations scholar and Presbyterian thinker James Kurth, the course of Protestant civilization, extending from the search for individual salvation to expressive individualism, human rights crusades, and wars against discrimination, points up a constant pattern. This meandering journey represents a return in different forms to an explicitly Protestant worldview: “All religions are unique, but Protestantism is more unique than all others. No other is so critical of hierarchy and community, or of the traditions and customs that go with them. At its doctrinal base Protestantism is anti-hierarchy and anti-community.” 15. Kurth adds to this thumbnail sketch of Protestant religious character a theology and politics of intention, one that infers spiritual worthiness from the believer's disposition. While a secularizing transformation has taken place, Kurth insists, there is also thematic and psychic continuity, from the self-examination of one looking for evidence of divine grace to a mind cleansed of pathological thoughts. A line, though not entirely a straight one, leads from the older religious outlook, stressing a pure heart and a transformed consciousness, to the politics of sensitivity. Chapter 3 looks at the development of multiculturalism and political correctness as Western currents connected to, though not completely derivative from, American political and cultural influence. Social guilt, antifascist education, and the search for subterranean prejudice are integral to the moral mission of European politicians and intellectuals as much as it is for their American preceptors. The mental cleansing that European sensitizers desire must go so deep that it can never be brought to completion. The road is indeed everything, but on the never-ending road toward the unattainable goal, the prescribed reeducation warrants a draconian control over citizens, who remain susceptible to old ways. This process, we are told, is urgent, since any retreat from it may cause society to turn “fascist, ” whatever that means at a given moment. The reeducation demanded also points toward a postCommunist social Left, which has pushed American liberal Protestant and therapeutic culture in a starkly totalitarian direction. ____________________ 15. See James Kurth, “The Protestant Deformation and American Foreign Policy, ” Orbis 42, no. 2 (spring 1998): 225. -10- -- Komentuoju straipsnį http://www.culture.lt/lmenas/?st_id=16699