People who so badly want to strike a win for their values over human empathy, equality, and compassion have to steer common sense arguments into the arena of pedantic details. They have so routinely gotten their butt kicked in the arenas of empathy, equality, and compassion so often they’re ashamed to say what they feel out loud, even with a made up internet handle.
They should embrace the shame, it might be the only thing left that tethers them to humanity.
Moreover, I'd like to have all the extremist argumentation slapped the fuck down by intellectuals in public. Given the way things are going however, it's as though transparency and public discussion were anathema to those with power to censor.
I mean, it can't possibly be that some jack-ass white supremacist, trash-ass ISIS goon, or wank-ass Hillary Trumponite, were hard to repudiate -- unless your own wack bullshit depends on similar constructions. Then it's really hard without stabbing yourself in the back.
The similarities between this kind of terror and plain gangsterism are too obvious to be pointed out. This does not mean that Nazism was gangsterism, as has sometimes been concluded, but only that the Nazis, without admitting it, learned as much from American gangster organizations as their propaganda, admittedly, learned from American business publicity.
More specific in totalitarian propaganda, however, than direct threats and crimes against individuals is the use of indirect, veiled, and menacing hints against all who will not heed its teachings and, later, mass murder perpetrated on "guilty" and "innocent" alike. People are threatened by Communist propaganda with missing the train of history, with remaining hopelessly behind their time, with spending their lives uselessly, just as they were threatened by the Nazis with living against the eternal laws of nature and life, with an irreparable and mysterious deterioration of their blood. The strong emphasis of totalitarian propaganda on the "scientific" nature of its assertions has been compared to certain advertising techniques which also address themselves to masses. And it is true that the advertising columns of every newspaper show this "scientificality," by which a manufacturer proves with facts and figures and the help of a "research" department that his is the "best soap in the world."  It is also true that there is a certain element of violence in the imaginative exaggerations of publicity men, that behind the assertion that girls who do not use this particular brand of soap may go through life with pimples and without a husband, lies the wild dream of monopoly, the dream that one day the manufacturer of the "only soap that prevents pimples" may have the power to deprive of husbands all girls who don't use his soap. Science in the instances of both business publicity and totalitarian propaganda is obviously only a surrogate for power. The obsession of totalitarian movements with "scientific" proofs ceases once they are in power. The Nazis dismissed even those scholars who were willing to serve them, and the Bolsheviks use the reputation of their scientists for entirely unscientific purposes and force them into the role of charlatans.
But there is nothing more to the frequently overrated similarities between mass advertisement and mass propaganda. Businessmen usually do not pose as prophets and they do not constantly demonstrate the correctness of their predictions. The scientificality of totalitarian propaganda is characterized by its almost exclusive insistence on scientific prophecy as distinguished from the more old-fashioned appeal to the past. Nowhere does the ideological origin, of socialism in one instance and racism in the other, show more clearly than when their spokesmen pretend that they have discovered the hidden forces that will bring them good fortune in the chain of fatality.
There is of course a great appeal to the masses in "absolutist systems which represent all the events of history as depending upon the great first causes linked by the chain of fatality, and which, as it were, suppress men from the history of the human race" (in the words of Tocqueville). But it cannot be doubted either that the Nazi leadership actually believed in, and did not merely use as propaganda, such doctrines as the following: "The more accurately we recognize and observe the laws of nature and life, . . . so much the more do we conform to the will of the Almighty. The more insight we have into the will of the Almighty, the greater will be our successes."  It is quite apparent that very few changes are needed to express Stalin's creed in two sentences which might run as follows: "The more accurately we recognize and observe the laws of history and class struggle, so much the more do we conform to dialectic materialism. The more insight we have into dialectic materialism, the greater will be our success." Stalin's notion of "correct leadership,"  at any rate, could hardly be better illustrated.
Totalitarian propaganda raised ideological scientificality and its technique of making statements in the form of predictions to a height of efficiency of method and absurdity of content because, demagogically speaking, there is hardly a better way to avoid discussion than by releasing an argument from the control of the present and by saying that only the future can reveal its merits. However, totalitarian ideologies did not invent this procedure, and were not the only ones to use it. Scientificality of mass propaganda has indeed been so universally employed in modern politics that it has been interpreted as a more general sign of that obsession with science which has characterized the Western world since the rise of mathematics and physics in the sixteenth century; thus totalitarianism appears to be only the last stage in a process during which "science has become an idol that will magically cure the evils of existence and transform the nature of man."  And there was, indeed, an early connection between scientificality and the rise of the masses. The "collectivism" of masses was welcomed by those who hoped for the appearance of "natural laws of historical development" which would eliminate the unpredictability of the individual's actions and behavior.  There has been cited the example of Enfantin who could already "see the time approaching when the 'art of moving the masses' will be so perfectly developed that the painter, the musician, and the poet-will possess the power to please and to move with the same certainty as the mathematician solves a geometrical problem or the chemist analyses any substance," and it has been concluded that modern propaganda was born then and there. 
 Hitler's analysis of "War Propaganda" (Mein Kampf, Book I, chapter vi) stresses the business angle of propaganda and uses the example of publicity for soap. Its importance has been generally overestimated, while his later positive ideas on "Propaganda and Organization" were neglected.
 See Martin Bormann's important memorandum on the "Relationship of National Socialism and Christianity" in Nazi Conspiracy, VI, 1036 ff.
 Stalin, Leninism (1933), Vol. II, chapter III.
 Eric Voegelin, "The Origins of Scientism," in Social Research, December, 1948.
 See F. A. v. Hayek, "The Counter-Revolution of Science," in Economica, Vol. VIII (February, May, August, 1941), p. 13.
 1bid., p. 137. The quotation is from the Saint-Simonist magazine Producteur, I, 399."The Origins of Totalitarianism"
One of the greatest advantages of the totalitarian elites of the twenties and thirties was to turn any statement of fact into a question of motive."The Origins of Totalitarianism"
I've heard quite a lot of people that talk about post-privacy, and they talk about it in terms of feeling like, you know, it's too late, we're done for, there's just no possibility for privacy left anymore and we just have to get used to it. And this is a pretty fascinating thing, because it seems to me that you never hear a feminist say that we're post-consent because there is rape. And why is that? The reason is that it's bullshit.
We can't have a post-privacy world until we're post-privilege. So when we cave in our autonomy, then we can sort of say, "well, okay, we don't need privacy anymore, in fact we don't have privacy anymore, and I'm okay with that." Realistically though people are not comfortable with that. Because, if you only look at it from a position of privilege, like, say, white man on a stage, then yeah, maybe post-privacy works out okay for those people. But if you have ever not been, or if you are currently not, a white man with a passport from one of the five good nations in the world, it might not really work out well for you, and in fact it might be designed specifically such that it will continue to not work out well for you, because the structures themselves produce these inequalities.
So when you hear someone talk about post-privacy, I think it's really important to engage them about their own privilege in the system and what it is they are actually arguing for.
The great enemy of clear language is insincerity. When there is a gap between one’s real and one’s declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish spurting out ink.
Well, law is a bit like a printing press - it’s kind of neutral, you can make it do anything. I mean, what lawyers are taught in law school is chicanery: how to convert words on paper into instruments of power. And depending where the power is, the law will mean different things.
Political language - and with variations this is true of all political parties, from Conservatives to Anarchists - is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.
The Grand Inquisitor explains that you have to create mysteries because otherwise the common people will be able to understand things. They have to be subordinated so you have to make things look mysterious and complicated. That's the test of the intellectual. It's also good for them: then you're an important person, talking big words which nobody can understand. Sometimes it gets kind of comical, say in post-modern discourse. Especially around Paris, it has become a comic strip, I mean it's all gibberish. But it's very inflated, a lot of television cameras, a lot of posturing. They try to decode it and see what is the actual meaning behind it, things that you could explain to an eight-year old child.
There's nothing there. But these are the ways in which contemporary intellectuals, including those on the Left, create great careers for themselves, power for themselves, marginalize people, intimidate people and so on."Chomsky on Anarchism" (2005)