Everyone and no one. Full stop. The constitutional, and only correct, response to offensive speech is, and must always be, more speech.
How we present that more, that counter speech, however, can be messy. Does more speech have to be respectful? Our constitution is, rightly, silent on that point. To merit respect you must first earn respect. If I think you’re bat-shit crazy, I don’t need to respectfully listen to your views and then attempt to rationally counter your arguments. (Someone, I can’t find the source this morning, wrote that logic cannot alter a view arrived at by means other than logic.) Common sense is simply a handy phrase to justify ignorance.
David French was upset by the reception that Christina Hoff Sommers received at the Lewis & Clark Law School in Portland, Oregon. French, writing in Intersectionality, the Dangerous Faith for National Review, begins:
The demise of religion among American youth is greatly exaggerated. [Uh, no it isn’t, Dave. JH] It turns out that America isn’t raising a new generation of unbelievers. Instead, rising in the heart of deep-blue America are the zealots of a new religious faith. They’re the intersectionals, they’re fully woke, and the heretics don’t stand a chance.
Just ask Christina Hoff Sommers. Yesterday she walked into the First Intersectional Church of the Lewis and Clark Law School and promptly experienced the congregation’s wrath.
Of course, no such church exists and the protesters present would deny membership in French’s fantasy, but when religion—Christianity in French’s case—is central to your understanding of the world, then it is easier to see opposition through a religious lens. I searched for a full, unedited video of the events at Lewis and Clark, but came up empty.
As support for his thesis, French calls on a piece written by Andrew Sullivan’s a year ago.
Sullivan, writing in Is Intersectionality a Religion? for New York magazine, explains:
[W]hat grabbed me was the deeply disturbing 40-minute video of the event, posted on YouTube. It brings the incident to life in a way words cannot. At around the 19-minute mark, the students explained why they shut down the talk, and it helped clarify for me what exactly the meaning of “intersectionality” is.
“Intersectionality” is the latest academic craze sweeping the American academy. On the surface, it’s a recent neo-Marxist theory that argues that social oppression does not simply apply to single categories of identity—such as race, gender, sexual orientation, class, etc.—but to all of them in an interlocking system of hierarchy and power. At least, that’s my best attempt to define it briefly. But watching that video helps show how an otherwise challenging social theory can often operate in practice.
It is operating, in Orwell’s words, as a “smelly little orthodoxy,” and it manifests itself, it seems to me, almost as a religion. It posits a classic orthodoxy through which all of human experience is explained—and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., “check your privilege,” and subsequently live your life and order your thoughts in a way that keeps this sin at bay. The sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required.
Like the Puritanism once familiar in New England, intersectionality controls language and the very terms of discourse. It enforces manners.
Anyone has the right to stand in the commons and say anything they like and those who disagree have the right to respond. We have a constitutional right to speak. Not a constitutional right to be free from criticism and counter speech.
If you want to speak, without opposition, then rent a hall and sell tickets. (That didn’t workout so well for the fictional Rikki Carter, of course.)