Youtube comments of Tiago (@lapun47).

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  572.  @lowratehitman  To respond to your Rothschild comment, are you sure early European Jewish settlers pushed non-European Jewish people living on the land out of Israel? If you look at the post WWII history of North African and Middle Eastern Jews, you'll find a movement to Israel as anti-Jewish sentiment rises in the Arab countries. But I assume your main point is that it was unfair of Jews to move from Europe into Jordanian (as there was no country called Palestine at the time) lands displacing Arabs. How far back do you want to carry this type of injustice argument as it of course also applies to European and Asian settlement in the Americas? Did the first child born to European parents in Argentina have no right to be in the country? Do Jewish children born in Israel today have no right to be there? -- Let me put my cards on the table, I live in Finland--a country which resettled about a fifth of its population when the Soviet Union took Finnish territory during WWII. Of course those who had to leave their ancestral homes complained, as did those living in the parts of Finland which remained independent and had to share their farms and homes with the new arrivals and compete with the new businesses these arrivals brought as the country's second largest city fell into Soviet hands. But these refugees were made a part of the Finnish society that remained. In contrast, Arab countries encouraged Palestinians to leave Israel but to this day deny them citizenship in Arab countries as a way to keep the Palestinian refugee myth, hatred of Israel, and the hatred of Jews preached in the Koran and Hadithes alive. The tactic works as the world continually condemns Israeli response but never Palestinian aggression.
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  1527.  @thormanus4952  It's polite of you to say "to reclaim regions lost" because as you probably know the Finnish aim was to extend farther east than the lost territories in order to "free" people ethnically/linguistically related to Finns (and were rather surprised to find that they were not always seen as welcome liberators). I'm not a military historian, but my impression is that during the Continuation War, German troops were concentrated in the north and Finnish troops in the south. So I'm not sure to what extent they were fighting alongside each other. Be that as it may, one of the peace agreement stipulations at the end of the Continuation War was that Finland had to drive remaining German troops, most of whom were congregated in Lapland, out of the country. Retreating German troops carried out a scorched earth policy so most buildings in that part of Finland, including Lapland's largest city Rovaniemi, had to be rebuilt from scratch. At the same time, those Finns who had returned to their former homes in the part of the country that had been lost had once again to be resettled in the part of the country that remained independent, so some of these people became displaced twice. In its short history, Israel has probably been attacked and targeted by rockets from neighboring states on all sides more than any other country. I believe it's fair to say that the Arab states neighboring Israel did try to "regain" territory in what is now Israel on several occasions after the Jewish state was founded, but so far unsuccessfully. And one might argue that like the Soviet Union, which took Finnish territory, Israel did the same when it annexed the Golan Heights after a brief war. But my point that Arab states have not opened citizenship to Palestinians remains. As what is now called Palestine was a part of Jordan when Israeli Jews declared independence, one might argue that Jordan ought to have resettled its displaced Arab citizens. You raise two interesting questions, one about anti-Semitism, the other about the Kurds. To consider whether Arab policy is Jew hatred, I think at the national/political level the answer is yes. The rhetoric is about removing Jews from the land, not about regaining the territory so that Arabs and Jews can live side-by-side peacefully. This is probably most clear in Hamas rhetoric and founding political documents. On the other hand, there are certainly individual Israeli Jews and Palestinians who are willing, able and anxious to live in peace as neighbors. I know this to be the case today, though I last socialized together with Isareli Jews and Palestinians in the 1980s when we were all studying in Germany. Turning to the Kurdish question, for a few years my neighbors were Iraqi Kurdish refugees. So I did a bit of reading but know very little about the Kurdish problem. I think you are correct to suspect that the states with Kurdish populations do not want to see the creation of an independent Kurdistan for political/economic reasons rather than due to a hatred of the Kurdish people. I believe most Kurds are (Sunni) Muslims. But a minority follow other religions, and I believe most Yazidis are Kurds. It was these non-Muslim Kurdish groups who were severely targeted by ISIS. These people were certainly the victims of hate, as were the Assyrian Christians, the refugee group I have most contact with at the moment.
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  1565.  @tilttoolate3463  I don't think there is a leap or contradiction from my first post (against medical intervention) to the previous one (about societal acceptance). My fundamental starting point is that individuals should be treated as individuals and judged as individuals, not as some sort of representative of a group. So I can understand that some like my acquaintance can feel gender disphoria and find that painful. Such people deserve a place in society, and, to the extent that their behaviour warrents it, respect. But I think the road of hormone therapy and surgery is a mistaken one. This is for two reasons: 1) Like you, I have been following this issue, for over a decade in my case, but (I am assuming) unlike you am alarmed by the amount of medical and psychological problems among those who have physicially transitioned I have found in the literature and on social media. Along with this, as more and more parents are supporting their child's transition, I have been impressed by--perhaps alarmed by--the number of studies which show a large majority (something like 80%) who are gender-nonconforming as children 'grow out of it' in adolescence to become gay/lesbian. 2) If we are really to believe that gender is fluid as the currently preached gender theory holds, then there should be no need for anyone to change their body in order to live as they wish and four distinct categories (man, woman, trans-man, trans-woman) ought to be able to co-exist in social space. I should add immediately, though, that one of the aspects of contemporary society I find most dangerous is that an instance on the individual's right to do what s/he pleases has been divorced from an insistance that the same individual accept responsibility for the consequences of their actions. This, I think, is well illustrated by some trans women's demands that everyone treat them as (what should we call them?) biologically-born woman in women's-only spaces like sports, locker rooms or prisons or by the demand that gay men must be willing to date trans-men. This is trying 'to have your cake and eat it too' or more concretely, to try to squeeze four truthful categories (man, woman, trnas-man, trans-woman) into two.
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  1719.  @GuessWhoAsks  Since you ask, I consider the bible, tke koran and the Buddhist canonical works I've read to be partly a collection of historical accounts and partly a collection of myths. Peterson clearly focuses on the biblical myths as anyone who has followed his work knows. Literal readers, particularly Christian fundamentalists and athiests anxious to debunk religion and god, like to ignore the mythical quality of many of the texts taking them as historical accounts and to focus on a very selected range of historical texts taking them out of their context. But I think it's slavery in the bible that bothers you as you mention it in your original post and as we all know has been used to support the practice in the past though is not used for that today (although the enslavement of Yazidis under the recent 'Islamic Calephate' in Syria and Iraq suggests that the koran still is used to justify slavery). People often like to forget that in Ancient Isreal one entered slavery voluntarily as an alternative to starving to death because unable to support oneself and one's family. It is also commonly forgotten that during a Jubilee year, that is every 50 years, all debts were forgiven and all slaves freed. That comes from the historical part of the bible. But as the ancient Israeli people were themselves slaves in Egypt and Babylon it can and should be read against the biblical myth that addresses the question "Who is my neighbour? (the story often called 'The Good Samaritan') since the bible also teaches that one should love one's neighbour as one loves oneself. Now that I have answered your question at some length, perhaps you can tell me what touchstone you youreslf use to judge your own and others' morality.
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