Fitzgerald in Alabama and Normative Ethics

As a poet laruate of the rober barons and sweatshop dynasties of the 1920s, it is interesting to see his escapades in the apartheid society with state sponsered terrorism with his paramour. Now, Fitzgerald is not considered a racist because people live in the System One of their social psychology. Yet, he was a disgusting racist by his apathy toward the Aschwitz-level human rights abuses in his spitting distance. I mean, his home in New York was racist, enough. Yet, he spent significant amounts of time in the Deep South where it was more obvious.

Of course, what is most notable is that he was a hedonist, devoid of religion, and lacking much in the way of altruistic ambition and in terms of normative ethics according to America, he was fine. Yet, the people who literally shined his shoes at the railroad stations at the warmer termini of domestic travels were held to a much higher standard of ethics. The caste beneath him, where he lived a lot of his life, was expected to be clean, God-fearing, and honorable.

Now, I am not enough of a scholar on Fitzgerald to know if his secular worldview was much of a concern for the White Southerners with whom he had relations. Since he seemed to be unfazed by the genocidal oppression around him, I would feel a justified schadenfreude at his being trolled by Southern evangelicals and I dearly hope he was. Whether or not he was, and whether it was to the Alabamans he interacted with, according to the wider society, Christianity was a peripheral concern while it made the lower castes and foreign colonial subjects better.

That double standard, itself, is a massive etiology of the oppression. The upper castes having flapper parties while the servants at those parties must wear modest clothing and address their social superiors with the utmost politeness. Flaunting libertine normative ethics that the rich get to live by while forcing conservative normative ethics on the poor is among the most degrading exercises of power because it is assuming the power of God to determine moral law. Not to interpret it, but to decree it. Furthermore, to decree, by that moral law, the moral status of an individual by virtue of their class. The pen of moral law and the authority of the moral classification of people i, perhaps, the ultimate power.

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