Unmasking the Conservative Tropes of Jordan Peterson: A Leftist Critique

In the twilight of the 21st century’s second decade, a figure emerged from the shadows of academia to become an unlikely cultural icon. Jordan Peterson, a clinical psychologist and professor, captivated a generation of young men with his impassioned lectures and controversial views. To his followers, he was a beacon of reason, a defender of free speech, and a bulwark against the encroaching tides of political correctness. To his critics, however, Peterson’s rhetoric was nothing more than a repackaging of age-old conservative tropes, distorted through a veneer of intellectualism.

Peterson’s rise to prominence is a story worth unraveling, not merely to understand the man himself, but to explore the broader societal currents that he both rode and helped shape. Through the lens of critical pedagogy, we can dissect Peterson’s arguments, exposing their fallacies and revealing the pathways to more inclusive and equitable thinking.

The Conservative Trope of Hierarchical Structures

Imagine a young man, perhaps in his early twenties, navigating the complexities of adulthood. He stumbles upon one of Peterson’s lectures and is struck by the professor’s assertion that hierarchies are a natural and necessary part of life. Peterson often draws on the example of lobsters, creatures that have maintained social hierarchies for millions of years . This young man, grappling with feelings of insignificance and searching for direction, finds solace in the idea that the world is inherently structured and that his struggles are part of a larger, natural order.

However, this analogy is fundamentally flawed. The naturalistic fallacy — the idea that what is natural is inherently good or inevitable — fails to consider the profound differences between human societies and the animal kingdom. Unlike lobsters, humans possess the capacity for empathy, creativity, and critical thinking. Our societal structures are not predetermined by biology but are shaped by cultural, economic, and political forces.

Critical pedagogy challenges us to question these hierarchies rather than accept them as immutable. Paulo Freire, a seminal figure in this educational philosophy, argued that education should empower individuals to recognize and resist oppressive structures . By promoting the idea that hierarchies are natural and beneficial, Peterson discourages this critical engagement, effectively maintaining the status quo.

The Allure of Traditional Gender Roles

Peterson’s views on gender are another cornerstone of his ideology. To many young men, his assertions about the fundamental differences between men and women provide a reassuring clarity in a world that often seems confusing and contradictory. He argues that men are inherently predisposed to leadership and aggression, while women are naturally nurturing and cooperative . This perspective aligns with traditional gender roles, which Peterson claims are rooted in biological realities.

But these roles are not as clear-cut as Peterson suggests. Decades of feminist scholarship have shown that gender is a social construct, not a biological destiny. The rigid dichotomy between male and female roles is a product of cultural norms rather than an expression of natural law.

For instance, Carol Gilligan, in her groundbreaking work “In a Different Voice,” demonstrated how societal expectations shape the ways men and women think and behave. Gilligan’s research highlighted that the differences often attributed to biology are, in fact, the result of socialization processes that begin at a very young age .

Peterson’s adherence to traditional gender roles is not merely a benign misinterpretation of science; it has real-world consequences. By reinforcing these roles, he perpetuates a patriarchal system that limits opportunities for both men and women. Critical pedagogy, in contrast, encourages us to deconstruct these roles and explore the diverse possibilities for human identity and expression. It invites us to imagine a world where individuals are not confined by their gender but are free to define themselves on their own terms .

The Specter of Postmodernism and Marxism

In the tapestry of Peterson’s worldview, few threads are as prominently woven as his disdain for postmodernism and Marxism. To him, these ideologies represent a dire threat to Western civilization, undermining its foundational values and fostering a climate of chaos and resentment . Peterson often speaks of a “cultural Marxism” infiltrating academia and the media, eroding the principles of individualism and free speech.

For a young man feeling alienated and disillusioned, this narrative can be compelling. It offers a clear enemy and a sense of purpose: to defend Western values against the encroaching tide of radical ideologies. However, this portrayal is not only inaccurate but also dangerously reductive.

Postmodernism and Marxism are complex intellectual traditions with diverse and often conflicting strands. Postmodernism, for example, challenges grand narratives and absolute truths, promoting a more nuanced and pluralistic understanding of reality. It encourages critical thinking and skepticism, qualities that are essential for a healthy democracy .

Marxism, on the other hand, critiques the economic structures that produce inequality and exploitation. While some interpretations of Marxism advocate for revolutionary change, others focus on reforming the existing system to create a more equitable society .

Peterson’s conflation of these ideologies into a monolithic threat obscures their potential contributions to social progress. By vilifying postmodernism and Marxism, he stokes fear and resistance against critical thinking and alternative perspectives. Critical pedagogy, however, advocates for a more thoughtful engagement with these ideas. It encourages us to explore their insights and consider how they might inform our efforts to create a more just and inclusive world .

The Impact on Young Men

To understand Peterson’s appeal to young men, we must delve into the broader social context in which his message resonates. Many young men today face significant challenges: economic instability, shifting social norms, and a sense of dislocation in a rapidly changing world. Peterson offers them a framework that provides clarity and direction, but it is a framework built on conservative ideologies that ultimately reinforce the very structures that contribute to their disenfranchisement .

Consider the story of Alex, a 23-year-old university student. Alex feels overwhelmed by the pressures of academic success, career prospects, and personal relationships. He discovers Peterson’s work and finds immediate relief in the professor’s authoritative style and clear prescriptions for living a meaningful life. Peterson’s emphasis on personal responsibility, order, and traditional values resonates with Alex’s desire for stability and purpose.

However, as Alex delves deeper into Peterson’s teachings, he begins to adopt a more rigid and hierarchical worldview. He starts to see his struggles as a reflection of an inevitable social order rather than as opportunities for critical reflection and change. Instead of questioning the societal norms that contribute to his anxieties, he internalizes them, becoming more resistant to progressive ideas and less empathetic toward those who challenge the status quo.

This narrative is all too common. Peterson’s rhetoric, while offering short-term comfort, ultimately traps young men in a cycle of conformity and resistance to necessary social change. It discourages them from engaging with the root causes of their challenges and limits their potential for personal and collective growth .

Embracing Critical Pedagogy

Critical pedagogy offers a more liberating alternative. It encourages individuals to critically examine their positions within society, understand the root causes of their challenges, and actively participate in the creation of a more just and equitable world. By fostering critical consciousness, young men can move beyond Peterson’s apocryphal narratives and engage in transformative social action.

Imagine if Alex, instead of turning to Peterson, had encountered the work of Paulo Freire. Freire’s philosophy would have encouraged Alex to view his struggles not as personal failures but as symptoms of larger social injustices. Through critical pedagogy, Alex would have learned to question the societal norms that contribute to his anxieties and to envision new possibilities for his life and for society as a whole .

Freire’s concept of “conscientization” — the process of developing a critical awareness of one’s social reality through reflection and action — would empower Alex to see himself as an agent of change. He would come to understand that the hierarchies and gender roles that Peterson upholds are not natural or inevitable but are constructs that can be challenged and transformed .

By embracing critical pedagogy, young men like Alex can develop the tools to navigate the complexities of the modern world with a sense of agency and purpose. They can learn to recognize and resist the oppressive structures that limit their potential and to work toward a society that values equity, diversity, and justice .

Conclusion

Jordan Peterson’s conservative tropes offer a seductive simplicity in a complex world, but they ultimately perpetuate regressive ideologies that undermine social progress. Through the lens of critical pedagogy, we can unmask these fallacies and advocate for a more inclusive and equitable approach to understanding human society.

Young men, in particular, should be wary of Peterson’s distorted narratives and instead embrace critical thinking and social engagement as pathways to personal and collective liberation. By rejecting Peterson’s propaganda, they can contribute to building a society that values equity, diversity, and justice.

The story of Alex, and countless others like him, underscores the importance of this critical engagement. It is only by questioning the structures that confine us and imagining new possibilities that we can truly transform our lives and our world. In doing so, we honor the legacy of critical pedagogy and pave the way for a more just and equitable future for all.

Bibliography

• Peterson, J. B. (2018). 12 Rules for Life: An Antidote to Chaos. Random House Canada.
• Freire, P. (1970). Pedagogy of the Oppressed. Continuum.
• Peterson, J. B. (1999). Maps of Meaning: The Architecture of Belief. Routledge.
• Gilligan, C. (1982). In a Different Voice: Psychological Theory and Women’s Development. Harvard University Press.
• Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge.
• Foucault, M. (1977). Discipline and Punish: The Birth of the Prison. Pantheon Books.
• Eagleton, T. (1991). Ideology: An Introduction. Verso.
• hooks, b. (1994). Teaching to Transgress: Education as the Practice of Freedom. Routledge.
• Giroux, H. A. (2011). On Critical Pedagogy. Bloomsbury Academic.
• Chomsky, N. (1989). Necessary Illusions: Thought Control in Democratic Societies. South End Press.