Stu-Topia: An Open Letter to Dr. Jordan B. Peterson Regarding Appearances on the Stefan Molyneux Podcast

Stuart K. Hayashi

Note: There are some specific statements of Stefan Molyneux's of which I have some memory and would like to find again and link to, but which, at the time of this posting, I cannot find. Those familiar with Stefan Molyneux's output -- loyal fans and detractors alike -- can attest that he is not known for brevity of speech. For that reason, even after publishing this post, I might come back later and add those links if I find them. The reason I go ahead with publishing this post before finding everything is that this post is time-sensitive. As I publish this post for the first time, I have concluded that I have included enough evidence to prove my case concerning what Mr. Molyneux is promoting.

This interview happened before I sent the e-mail.

This interview was uploaded onto YouTube after I sent the e-mail (explained below).

THE OPEN LETTER

Introduction
Dear. Dr. Peterson,

Aloha from Hawaii! My name is Stuart Hayashi. Like yourself, I think of myself as someone who is on a journey in search of philosophic truth. I have e-mailed you twice before on the same matter that is the focus of this blog post. The second e-mail to you, I enclose on the bottom of this blog post. I thought that perhaps you might not have seen either of those e-mails, and therefore it might be advisable for me to contact you in a more public fashion. Hence, the existence of this blog post. It is my open letter to you.

Please forgive me if I am mistaken on this: it is my understanding that you are a professor of psychology at the University of Toronto who has studied the aggression-related effects of drug and/or alcohol abuse, but that, among those who keep track of sociopolitical controversies and "the culture wars," you are most famous for being a vocal critic of political correctness, postmodernism, the politics of "the regressive Left," and what have come to be called "Social Justice Warriors." If I remember correctly, you catapulted to international fame in late 2016 after speaking out against proposals that the Canadian government issue penalties against persons who refuse to use allegedly considerate gender-neutral pronouns. A video of you trying to reason with politically-correct student activists went viral in October of that year. Is all of that correct?

In this very charged and polarized political climate, I can appreciate anyone taking a stand against the excesses of political correctness, especially when some parties intend to enforce political correctness through legislation and government fiat. I applaud you for arguing against hate-speech legislation. Sadly, this open letter has to do with your repeated appearances on the Freedomain Radio podcast of Stefan Molyneux.

I understand that there have been too many instances where some activists have attempted to malign someone as a malicious racist based on some relatively minor statements or benign actions. I understand that some activists have done this so often, that it is easy to become inured to the preponderance of these accusations. Such accusations have often turned out to be so baseless that it is almost tempting to ignore all allegations about racism altogether -- that when so-and-so accuses Mr. X of being a racist, it's plausible that this accusation will "go into one ear and come out the other." However, there are still some individual cases where, when some left-wing activists finger a particular party as maliciously racist, there are facts available that indicate that such an accusation is indeed true: that the party really does express racial prejudice and -- worse -- acts on that racial prejudice in a manner that yields harmful consequences for everyone.

That applies in the case of Stefan Molyneux. You can find, in Molyneux's own recorded podcast -- in the same series on which you have appeared -- Molyneux has proclaimed the inherent inequalities among separate races (a proclamation terribly contradictory toward the data that anthropologists and psychologists have found on the matter), and that Molyneux has cited such arguments to urge that people shape their own behavior and even legislation according to their belief in these inherent racial inequalities. The Chronicle of Higher Education quotes you expressing concern that the alt-right suffers "the pathology of racial pride." And yet the very same Molyneux who has interviewed you four times now is a man who happens to be at the forefront of pushing that very same mentality you have astutely identified as a pathology.

I am cognizant that, in contrast to the approach that too many activists have taken over the past decade, accusations of racism are not to be taken lightly, and should not be thrown around flippantly. I want to assure you that I am aware of the difference and, for this reason, later in this open letter I will describe my own experience from the previous year in speaking out against activists' frivolous accusations about racism.

Stefan Molyneux's advocacy of public policies that explicitly treat the races differently run contrary to the principles of freedom of thought and freedom of expression, as Molyneux has argued that race-related genetics itself has rendered too many blacks and Latinos and North Africans in general of being congenitally unsympathetic toward the principles of a society as free and open as the West. Molyneux then says that he has deduced that the law itself should therefore bar these people from participation in Western society, in part because too many of them are programmed to be of an inferior ideology.

As for the allegedly scientific justifications that Molyneux has provided for this political discrimination, Molyneux has contrived them in a manner that is incongruous with the very principles of scientific honesty. For such reasons, I think that it would be best if you avoided future appearances on the Freedomain Radio podcast. I am imploring that you, in effect, boycott it.

I am aware that some readers will say that for me to ask that you and other well-known commentators boycott the Molyneux podcast -- that you refrain from going onto the podcast as a guest -- is an attempt to violate Molyneux's right to the freedom of speech. For this reason, I think that in the spirit of acting on good faith, I should tell you what I think constitutes free speech versus what constitutes an unjustifiable attack on free speech.

What I Think Constitutes Free Speech Versus Dangerous Assaults Against Free Speech
I think that there is only one true method of wrongfully stopping free speech: to threaten physical force. If an imam threatens that Mr. X shall be met with physical violence if Mr. X says something that the imam dislikes, then that is a heinous assault on free speech.

And governmental restrictions on speech are likewise heinous assaults on free speech, as governmental actions are ultimately enforced at the point of a gun. If the government threatens to fine someone for using gender-specific pronouns, or the wrong pronoun, then that fine will be enforced at gunpoint. If the offender refrains from paying the fine, she will be called In Contempt of Court, and the State is authorized to send armed police officers after her to apprehend her and haul her to court. If the offender struggles against these armed government agents too vigorously, the agents are authorized to escalate the level of violence they can apply against her. Hence, governmental penalties for the voicing of any unpopular opinion are indeed a threat to free speech.

I think that anyone who is being nonviolent must have the absolute freedom of speech. This means that no matter what this nonviolent person says -- no matter how bigoted, hateful, or stigmatizing -- neither private parties nor the government have any rightful business to threaten force against this person as a recrimination for that person's undesired speech. I think this principle even applies if someone cites a hateful written manifesto as his inspiration in committing an act of violence -- it is correct for the State to exercise its force as retaliation against the man who committed actual violence, but improper for the State to punish the author upon whose ideas the violent man acted.

With that clear, I do not think it is an assault on free speech for private parties to ostracize someone peaceably based upon his or her speech. My free-speech rights are not being assaulted if all the world's periodicals refuse to publish my letters to the editor. I am still free to use my own private property to create my own media to get out my message. I am also free to attempt to persuade other private parties to allow me to use their property and capital in the effort of airing my message.

If all the world's commentators refused to go the Molyneux podcast as a guest, that would not preclude Molyneux from being able to air his opinions. When private parties refuse to deal with a specific man, they are exercising no coercive power to thwart that man's freedom to act and express himself. On the contrary, in simply refusing to deal with that man, those other private parties are exercising their own freedom of expression. In their choices in whom they will or will not deal with, those parties are peaceably conveying to others what their own priorities happen to be.

(In case you were wondering, as I very much disapprove of any bakery that would refuse service to someone for being LGBT, I think a fully free society would have no legislation to compel that bakery to do business with LGBT couples or anyone else that bakery's owners do not like. By that same token, I am free to boycott that very same bakery on account of my desire to avoid any business that discriminates against LGBT people.)

Hence, in my understanding of the matter, imploring you not to go on the Molyneux podcast in the future is not an attack on Molyneux's freedom of expression. If you do not go on the Molyneux podcast, Molyneux can still say whatever he wants. Rather, if I ask Mr. Y to refrain from future appearances on the Molyneux podcast, and Mr. Y agrees, then Mr. Y and I are both exercising our own freedom of expression and freedom of association.

Again, lest it may seem that I cannot distinguish malicious racism from innocent good-faith gestures, I will tell you about my own recent experience with activists who have been too flippant in their choice in whom and what they castigate as racist.

An Example of What I Judge to Be a Frivolous Attempt at Crying "Racism!"
You might recall that in February of 2017, the American supermodel Karlie Kloss generated controversy when, in a spread for Vogue magazine, she donned a kimono and was even made up to look like a Japanese national. As I imagine you have probably heard, many politically-correct activists scream that it is racist for a white person to wear traditionally Japanese clothing. In this case, the activists denigrated the Vogue spread as "yellowface" and "cultural appropriation," and they demanded a apology from Ms. Kloss, which she ultimately relented.

On 15 February 2017, I tweeted a link to an article from E! Entertainment titled "Karlie Kloss Apologizes for Appropriating Japanese Culture in Vogue Photo Shoot," accompanied with my own comment, "As someone of Japanese ancestry, what most offends me is that she apologized to those sillies." By "those sillies," I am referring to the politically-correct activists who accused the Vogue spread of racism, regardless of what "race" or ethnicity those politically-correct activists might be.

As of this writing, that tweet of mine is my second-most retweeted and "liked" tweet. As of my typing this, the tweet has received over 270 "likes" and has been retweeted over 90 times. I know that those numbers are small in comparison to the popularity of tweets from either you or Stefan Molyneux, but these numbers are big for someone like me.

I bring up my public comments on the Kloss Kerfuffle out of the hope that this will alert readers that my objections to Molyneux are not to be dismissed as some gesture in solidarity with Cathy Newman or politically-correct activists. My speaking out about Molyneux is not some "respectful nod" to political correctness. I ask for a stand against Molyneux because he really does promote racism. And I think that someone who does have legitimate gripes about the excesses of political correctness and "Social Justice Warriors" especially ought to be concerned about those legitimate gripes being discredited, in the eyes of the public, on account of his or her appearances on that podcast having the effect of contributing to the "normalization" of a podcast that has done everything to earn its reputation for fostering the worst racist sentiments.

The Warrant for My Accusing Molyneux of Advocating Harmful Actions That Are Based on Racism
Since May of 2015, the second-most-significant recurring theme of the Freedomain Radio podcast has been Molyneux making the claims (a) that discrepancies in average IQ among separate races (East Asians versus whites versus Arabs versus Latinos versus blacks) are most plausibly explained by in-built genetic differences and (b) that, on average, blacks and Latinos are thus largely biologically programmed to be more prone to violent crime, and less economically productive, than whites.

"Screaming 'racism' at people because blacks are collectively less intelligent," he proclaims, "[ . . . ] is insane." Mocking the sort of criticism that he anticipates he will receive, Molyneux says, "You know, people: 'Oh, Stef's identified empirical facts about racial differences. He's a racist!' " Then Molyneux offers his serious reply: "No. Mother Nature's a racist; I'm just shining the light [on what Molyneux expects his viewers to interpret as the facts proving racial inequality]."

I expect that, here, there are readers who will ask, "If someone is in pursuit of scientific truth, doesn't that commit him or her to follow the data wherever they may lead, even if this leads to conclusions that contradict political correctness and make everyone uncomfortable?" The answer to that question is a resounding yes, and that affirmation does not exonerate Molyneux's actions in these matters.

First, Molyneux's repeated claim that race-related genetics is the most plausible primary explanation for such discrepancies brazenly contradicts the data as ascertained by Richard E. Nisbett and other psychologists who specialize in the discrete disciplines that are directly pertinent to Molyneux's claims.

Secondly, if Molyneux's presentations of these claims were about a disinterested pursuit of scientific truth, then Molyneux would simply present the claims and, for the time being, leave the policy implications up to others, as any public policy crafted according to these claims would be normative and not a matter of descriptive hard science. Yet, in many such videos on this topic, Molyneux's presentations of these allegedly value-free descriptive findings are followed immediately by Molyneux's issuances of policy prescriptions.

He urges -- based on the premise that such claims about biologically programmed behavioral differences among races are now beyond dispute, compounded by different races receiving dissimilar cultural influences -- that the races be kept separated and that the State treat people differently according to race.

"Races don't tend to mix very well, historically," he states. "[ . . . ] We're a tribal species, and race differences are not insignificant, not just culturally but in terms of biology." Then, in an especially bizarre turn, he exclaims, "So it's because we have this totalitarianism of pseudoscience called 'radical racial egalitarianism.' We have this totalitarianism where people's lives can be destroyed if they do so much as even question the perfect egalitarianism of the races in important cognitive matters. So we already have a kind of totalitarianism in place. [ . . . ] My problem is that the atheists have given up religion, but they have embraced the leftist doctrine -- which is completely anti-scientific -- of radical racial egalitarianism. [ . . . ] Science clearly says the races are not equal."

After months of branding Latinos and blacks "low-IQ" people, and North Africans "low-IQ, rapey people," and repeatedly citing a blatantly pseudoscientific, non-peer-reviewed book on anthropology by an author who stigmatizes Africans as "mental retards" (my blog post on that is here), Molyneux proclaims, "Intelligent people can handle free speech; idiots can't. [ . . . ] Idiots can't handle free speech."

The conclusion logically deduced from this syllogism is that Molyneux means that blacks and Latinos in general cannot handle free speech. He says of North Africans and Arabs that "they don't have the functional capacity to operate in a free-market, postindustrial, democratic society. They're not smart enough to do it."

In the video "An Honest Conversation With a Middle Eastern Immigrant," Molyneux propounds,

IQ-84 societies -- and, for comparison, the average IQ of blacks in America, who aren't exactly doing in a stellar fashion these days; the average IQ for blacks in America is 85 [ . . . ] -- that's tragic, but, you see, IQ-84 societies are stupid and primitive and brutal and violent and misogynistic and superstitious and all of that, because what other society would they want? And they don't have usually the capacity to defer gratification. Like, what does freedom of speech mean to someone with an IQ of 84? Why would they even want it? It's not like, "Well, if there's freedom of speech, I'm going to publish a wonderful novel." They can barely finish a shopping list. [ . . . ] And you are smart enough to recognize that when you are dealing with a population with an average IQ of 84, you aren't going to set up a new free society, because those people will viciously and virulently fight against a free society. [ . . . ] As you say, the group with the IQ of 84 -- which means that half of them are dumber than that; I mean we are starting to approach not a human population but a geological collection, bags of hammers -- saying how smart they are... It's like, "No, no, you are not archaeologists; you are stuff that archaeologists dig out and dust off." [italics are Molyneux's; boldface is mine].

It makes perfect sense to defend Molyneux's freedom of expression -- and yet Molyneux has made explicit that he sees no need in extending this same courtesy on behalf of nonwhites from poor countries who ascertain that they, too, need the freedom to express themselves peaceably. Molyneux has stated that it is pointless for such people to have the freedom of speech, as he figures their IQs are too low anyway. "Why would they even want it?"

Later in that same video, Molyneux says of people who conflate the free-market movement's ideal society with the anarchy(?) of Somalia, "And people say, 'If you love a free society, why don't you move to Somalia?" Molyneux then gives his sarcastic reply, " 'Yes, because a population with an average IQ of 68 has really worked through all of the theoretical implications of a voluntary society; they didn't just happen to be in a building when it fell down. "Look, they're demolition experts!" "No, they leaned against an old building." ' "

Molyneux is being sarcastic when saying he would agree to move to Somalia; what he does expect listeners to take literally are his notions (1) that Somalis having a low IQ renders them congenitally hostile toward the institutions of a classical liberal republic and (2) this low IQ, and, with it, an anti-freedom ideology, is programmed into Somalis mostly on account of race-related genes.

Thus he continues that part of his desire to have the State block destitute nonwhites from immigrating to the West is motivated by his fears of miscegenation: "So when you get people from low-IQ populations coming to high-IQ places, then what happens is that people are worried about having kids with those people in case the regression to the mean produces a less intelligent child."

In yet another video he finds it necessary to warn people against having mixed-race babies: "Adolescents who self-identify as more than one race are at higher health and behavior risks. The findings are compatible with interpreting the elevated risk of 'mixed race' as associated with stress. [ . . . ] We're tribal, and if we grow up without a particular tribe around us, for a lot of people -- not for everyone, but a lot of people -- that causes problems. It causes mental health problems, some addiction problems, and so on. So it's [having mixed race children] an elevated situation of risk, right?"

On interracial couples, he asserts,

Now, of course, the media is promoting interracial-- . . . you can't turn on a show that comes out of Hollywood without interracial couples being promoted left, right, and center, but they don't generally work. In America, when you have interracial couples like black/white couples in particular -- which is the most studied -- they tend not to last as long, they tend to be more subjected to things like domestic violence charges, they tend to get divorced more, they tend to be more dysfunctional. And these are racial groups that have grown up side-by-side for hundreds and hundreds of years, and all speak the same language, and blacks are Christians, and the whites are Christians. They have a huge amount more in common [than do couples in which one person is native-born and the other is an immigrant from a poor country], and the relationships are still hugely problematic relative to other [homogeneous] kinds of relationships. I don't see how it fits.

He adds that it is understandable, and to the credit, of women of East Asian descent to have "in-group preferences" when it comes to dating, "whereas the Caucasian girls have been told for many decades to have no in-group preferences, which is one of the reasons why there are . . . lots of problems." After snickering at that, Molyneux goes on, "The odds are that you would have a more intelligent child if you had an East Asian woman to be the mother of your children than if you had, say -- I don't know -- a Somali woman or . . . I think the lowest IQs are like the pygmies or the natives in Australia or so on."

While Molyneux will concede that some blacks and Latinos and North Africans are very intelligent and nonviolent, he dismisses such individuals as statistically unimportant, affirming that public policy and criminal justice must be shaped by what he (mis)characterizes as statistical norms, and that his sweeping conclusions about blacks and Latinos and North Africans justify sweeping governmental measures discriminating against each of these groups as if all the members of these groups are the same. (Molyneux fails to acknowledge this explicitly, but the implication is that if the State discriminates against Latinos, in general, based on their statistically average IQ being low, that sacrifices the high-IQ Latinos whom Molyneux claims not to have quibbles against.)

As Molyneux says it, "I can't judge any individuals [in a particular racial grouping]. I'm a philosopher: I don't care about [justice for] individuals. [ . . . ] No, it's patterns [among demographic racial groups]. I don't care about individuals; I do care about ideologies," with Molyneux presuming that a type of ideology is inherent to a specific racial group in general, individual volition be damned.

When it comes to iterating the alleged normative implications of these allegedly baked-in inherent behavioral differences among racial groupings, Molyneux has even gone as far as this: citing David Duke sidekick Kevin MacDonald as if he were a credible source of information about Jews. Like his podcast co-host David Duke, MacDonald is well-known for spreading conspiracy theories about Jews in general.

Molyneux has even conveyed that Ashkenazi Jews are probably biologically superior to the Jews remaining in Israel (presumably Sephardi Jews and Mizrahi Jews) on account of "diaspora" Ashkenazi Jews leaving the Middle East for Europe and being what Molyneux considers generally whiter (here and here). This is because, he says, "the smartest people in [sic; from] the Middle East left the Middle East a long time ago. All the good sips of coffee from the Middle Eastern cup were taken long ago. We are down now to the dregs. [ . . . ] The vast majority of the smart, able Middle-Easterners left decades ago and are already in the West."

Molyneux's commentaries on race have even included a YouTube upload providing a revisionist history to defend the practice of apartheid in South Africa, offering this whopper of a claim: "The institution of apartheid was not racism but was designed to preserve the white population against the increasing communist militancy of the blacks" (boldface added).

That assertion is glaringly inconsistent with the memories of those who lived in South Africa at the time, not to mention the historical record at large. As noted by an author who resided in South Africa when apartheid was still in effect, "Apartheid began long before there was any 'increasing' militancy among blacks, communist or otherwise."

In the comments section for this video on YouTube, one viewer posts, "I sincerely hope that all Europeans watch this video. If they allow the hordes of African immigrants to enter their countries, they will soon look like once[-]beautiful South Africa." To that, Molyneux's official YouTube account replies, "Thank you."

That Molyneux immediately follows up on his claims about science with policy prescriptions allegedly justified by these very same claims, casts doubt on the idea that Molyneux's presentation of these claims about racial inequalities is merely the exercise of Molyneux acting in the interest of open scientific inquiry. Whereas the second-main focus of the Molyneux podcast since May of 2015 has been the presentation of these claims as if they reflect the scientific consensus among psychologists who study IQ, the number-one focus of the podcast has been the urging of discriminatory policy prescriptions that Molyneux insists are properly justified by such claims being irrefutable hard science.

In myriad videos Molyneux has provided on this topic, priority is given not to the claims about science, but to the governmental policy prescriptions that Molyneux advocates as following logically from the claims about science. That Molyneux has given most prominence to his policy recommendations, and has frequently presented them in terms that are crude and openly sneering toward blacks and Latinos and North Africans, makes it look as if his claims about the science of racial differences are not at all a scientific inquiry made in good faith but, rather, a naked attempt to rationalize the public policy recommendations that he says are logically derived from those claims about science.

The podcast, then, is not about scientific integrity or a straightforward presentation of scientific data, but is about advancing particular highly ideological policy prescriptions which are then supported only by claims about science that are presented and treated in a methodologically dubious manner.

What's the Harm in Going on the Freedomain Radio Podcast and Treating It As If It Is a Legitimate Political Commentary Venue
Yes, people who harbor strong disagreements on politics can remain cordial with one another. It is concerning, however, when someone has given multiple interviews to an apartheid apologist who has prominently cited a co-host on David Duke's white separatist podcast, and has not had -- at least not publicly -- a long and enlightening word with this interviewer about the spirit and tenor of such racially-charged rhetoric, especially with respect to what would be the likely outcome when this interviewer's most loyal listeners decide to act upon this same rhetoric.

If someone goes on Stefan Molyneux's podcast to confront him about this nakedly racist propaganda, I can understand the rationale behind that, even as I judge it to be a rather ineffective gesture in the effort to combat the propaganda's influence. But it is something else entirely when a respected commentator goes on Molyneux's podcast and behaves as if he is under the impression that Molyneux is a controversial-but-respectable interviewer.

To be on Molyneux's consistently pro-racism podcast and yet behave on this podcast as if its usual ideological theme is normal is to lend it a mask of legitimacy -- to assist Molyneux in maintaining the pretense that what he is doing is healthy and fine. It gives the impression that one is tacitly approving of -- or, at best, unconcerned about -- the overall thrust of what the Molyneux podcast has made it a point to promote consistently for the past two years. It is to reinforce -- to enable -- the pathological nature of what Freedomain Radio is advancing.

A prominent commentator might say that he disagrees with both (a) Molyneux's claims about the science of race and (b) the discriminatory public policy agenda that Molyneux has consistently made it a point to have accompanying these claims, while still finding it worthwhile to continue appearing as a guest on Molyneux's podcast. In such a case, it still comes across as if this public commentator is tacitly approving and accepting both the claims about science and the accompanying public policy agenda -- or is, at best, unconcerned about them and their ramifications.

It is in the interest of standing up for scientific integrity and intellectual honesty that I ask that prominent and mainstream political commentators, such as yourself, henceforth refrain from appearing on the Freedomain Radio (FDR) podcast of Stefan Molyneux, unless it is to confront him directly and publicly about his dissemination of this overtly racist propaganda.

About My E-mails to You on This Matter
This is how my interest in your appearances on the podcast started: At the end of July 2017, I noticed you had twice appeared on the Molyneux podcast. The first of these appearances was uploaded onto YouTube on 12 February 2017 in a video entitled "The Architecture of Belief." The second appearance was put on YouTube on 30 July 2017, in a video called "Sorting Yourself Out."

On 31 July 2017, I wrote you an e-mail to impart the dangers of appearing on the Molyneux podcast. As I do now, I then wrote that your appearances on Freedomain Radio help give it the appearance of a legitimate political commentary show. I wrote to you by going to your website and filling out an online form provided, one over here. However, after I first sent the e-mail, I read on Twitter that you had mentioned that you had been locked out of your Gmail account.

I thought, "Maybe Dr. Peterson didn't see the e-mail I wrote him because of this." Hence, after I learned that you were once again able to log into Gmail, I sent you another e-mail. The second one was mostly the same as the first, except that I made some grammatical changes. Enclosed below is the text from the second e-mail. The screen shots on the bottom, too, are from the second e-mail, which I sent on 2 August 2017.

I do not know if you have read either e-mail. I know that subsequent to the second e-mail, you have appeared on the Molyneux podcast twice more. I think that the third appearance was uploaded to YouTube on 14 August 2017, titled "Google Memo: Aftermath," wherein there was discussion about how you were the first person to interview James Damore publicly about Google firing him over his controversial memo regarding psychological differences between men and women, and that Stefan Molyneux was the second person to nab an interview with him. And I think that your fourth appearance was uploaded to YouTube on 19 December 2017 in a video called "An Antidote to Chaos."

Embedded Video Evidence of Molyneux Urging Racist Public Policy Based on Pseudoscientific Claims
I ascertain that perhaps you might want more evidence that Molyneux has not only made claims that science proves racial inequality, but that he has urged governmental policies, based on such claims, that are openly racially discriminatory. For that reason, I am embedding several videos of Stefan Molyneux airing this propaganda, with the shortest videos first. If you look at these videos on their YouTube pages, you will find, in the "Description" box, links to the original videos on Molyneux's own YouTube channel, so that you can see for yourself that all of the clips from Molyneux are in context; it sounds as if Molyneux is disgracefully advocating racism because, in the larger and longer video, he is disgracefully advocating racism.

Molyneux says he's not the racist; Mother Nature is the racist for making "races" unequal. This one is only 9 seconds.

Molyneux denies that South African apartheid was racist. 46 seconds.

Molyneux says Israel is not any different from the whites-only nation-state that neo-Nazi Richard Spencer advocates. 1 minute, 36 seconds.

Molyneux endorses neo-Nazi Richard Spencer's rhetoric. 2 minutes and 2 seconds.

Molyneux saying that if you disagree with his politics and an assailant attacks you, you do not deserve to be saved from being murdered by the assailant. 9 minutes and 14 seconds.

Molyneux whitewashing Richard Spencer's neo-Nazi rhetoric for 13 minutes and 33 seconds.

Clips of Molyneux promoting white supremacism and government-enforced racial segregation. 24 minutes and 27 seconds.

Clips of Molyneux asking the State to enact race discrimination. 36 minutes and 21 seconds.

Molyneux citing the anti-Semite propaganda of David Duke sidekick Kevin MacDonald, and repeating MacDonald's talking points. 46 minutes and 14 seconds.

In Conclusion
Composing this blog post and Open Letter, I continue to hold the same concerns I aired when e-mailing you in August. Based on Molyneux's record since May of 2015, which has not changed even this week, I ask that you reconsider any future appearances on Stefan Molyneux's podcast. I am concerned about the consequences of someone of your stature seeming to condone, even tacitly, the idea that there is something okay with what has been the main message of the Freedomain Radio podcast for over two years now.

Below is the e-mail I sent you in August and, below that are my nine screen shots of the process of writing out that e-mail and sending it to you through the form on your website.

Once again, I thank you for your time.

Mahalo nui loa,
Stuart Hayashi

__________________________________

TO DR. JORDAN B. PETERSON, 2 AUGUST 2017:

Subject: "Yes, the Left is too quick to cry Racism; Stefan Molyneux does advocate white supremacism (the evidence)"

Dear Dr. Peterson,

Aloha from Hawaii. My name is Stuart Hayashi. I appreciate your stand against the political Left that is trying to intimidate everyone into silence, and I appreciate your having recommended the Stephen Hicks book *Explaining Postmodernism*.

I understand that too many people on the political Left are too quick to label other people as racist, such as in many of them saying that any white person who wears a kimono is racist against the Japanese; I recall an uproar accusing the white supermodel Karlie Kloss as racist for wearing Japanese clothing. I am of Japanese ancestry and I recognize such accusations as ridiculous. I am no Social Justice Warrior.

Since that is clear, I think I should caution you that Stefan Molyneux really does advocate racism. He advocates racial inequality, based on the idea that whites are programmed by their genes to be more economically productive and less violent than blacks and Hispanics. You can see a video compilation of him advocating racism at
https://www.youtube.com/watch?v=mjajrYMwlLo&feature=youtu.be&t=17m52s . That video has links to the original Stefan Molyneux videos from which they are sourced, so that you can see that the clips are in context.

I understand the importance of challenging political correctness and not buckling under pressure when people on the Left make arbitrary accusations of Racism. However, in the case of Stefan Molyneux, there is actual evidence of him advocating racial inequality; he has called it (in his own words) the Clear Science of Racial Inequality. Since May of 2015, he has placed himself in the same category as David Irving and David Duke. In fact, Molyneux has done a video heavily citing a David Duke acolyte: http://stu-topia.blogspot.com/2016/11/stefan-molyneux-cites-and-repeats.html

I have written of my concerns about this at http://tracinskiletter.com/2016/10/02/a-libertarian-icons-descent-into-racist-pseudoscience/ .

I believe that Stefan Molyneux is using you. You have a reputation for being an upstanding and thoughtful critic of the Left. When you go onto the Molyneux podcast, your prestige is transferred to Molyneux, as if he, too, is a respectable critic of the Left. However, that helps normalize what has been the regular theme of the Molyneux podcast for over a year: advocating racism. I strongly think it is best for someone as respectable as yourself to avoid going onto the Molyneux podcast and lending it an image of respectability that it does not deserve.

I thank you very much for your time.

Mahalo,
Stuart Hayashi

________

SCREEN SHOTS OF THE 2 AUGUST 2017 E-MAIL TO DR. PETERSON