#Moral Failings

[xtruss]

NYC Jails Flagrantly Deny Young People’s Legal Right To Education

New Court Filings Say That the City is Violating an Eight-Year-Old Court Order Mandating Access to Education for People Under 22.

— Akela Lacy | April 4, 2024

A View of the New York City Jails on Rikers Island, seen from a departing flight from LaGuardia Airport on Dec. 10, 2022, in Queens, N.Y. Photo: Andrew Lichtenstein/Corbis via Getty Images

Last June, New York City Mayor Eric Adams Spoke to Graduates at Rikers Island who received their high-school-equivalence diplomas while serving in jail.

“When you get your diplomas today,” Adams told the graduates, “I want you to stand up, lean back, be firm and strong and say, ‘I got this. When does the hard part start? I’m finished with the hard part. Now I’m moving forward to my destiny on what I want to accomplish.’”

The group represented the successful fruits of a law that guarantees access to education to people incarcerated in city jails. The success stories, however, are only part of the picture.

Other young people incarcerated in New York jails said in court filings that they’ve been repeatedly denied their legal right to education and that the city has failed to comply with a 2016 court order requiring education access for people between 18 and 21 held in in Department of Correction custody. In filings Wednesday, the plaintiffs in a decadeslong class-action suit against the city called for the appointment of a new court monitor to oversee implementation of the order.

“Not Only Is This A Legal Failing, But It’s A Moral Failing.”

“Not only is this a legal failing, but it’s a moral failing,” said Lauren Stephens-Davidowitz, a staff attorney with the Prisoners’ Rights Project at the Legal Aid Society, a public defense organization, which made the Wednesday filings. “You have these young people who are begging to get their high school education while they’re incarcerated, and are just trying so hard, and are being denied it.”

The original 1996 suit claimed that the city Department of Correction and the Department of Education failed to provide education to young people entitled to public schooling. Plaintiffs are now alleging that the city has failed to comply with a 2016 federal court order requiring that incarcerated young people be given access to a minimum of three hours of educational services each day. The order also required provision of special education services to people who needed them.

Class members include 29 people in New York City custody between the ages of 18 and 21 who don’t currently have a high school diploma. Declarations from class members provided to The Intercept document alleged violations of the 2016 court order, including claims that they’ve been told they can only receive education if they’re housed in certain programmatic facilities. (The Department of Education referred questions to the Department of Correction. The mayor’s office did not provide a comment.)

By keeping people from accessing legally required educational services, the Department of Correction is working against its professed goal of rehabilitation, said Stefen Short, a supervising attorney with the Prisoner’s Rights Project.

“It’s proven that when an individual attains their high school diploma or the equivalent in custody, their prospects for success improve on the outside,” Short said. “DOC is essentially letting folks sit idle rather than provide them with access to educational services to which they have a right. That renders everyone in the jail setting less safe. It’s a strange state of affairs. It doesn’t serve anyone’s interests.”

A spokesperson for the Department of Correction referred questions about the legal filing to the city’s Law Department, which represents the mayor and city agencies, and has not responded.

“The department has just received additional funding for programming for people in custody,” said the Correction spokesperson, Annais Morales, said, adding that the funds would allow for programs including general education diploma preparation and “tutoring for all people in custody.”

Last Chance For A Diploma

The court appointed a monitor in 2016 to oversee the city’s implementation of the order. In his third report in 2018, as his two-year term was winding down, the monitor found that the order was working for younger detainees, who were being phased out of the adult criminal system under a 2018 city law and were no longer part of the class, but not for people over the age of 18.

“While the education program at Rikers has shown marked improvements during the past two years, access to education for inmates age 18 to 21 is a persistent problem,” the report said.

Only people incarcerated in special Department of Correction program housing have access to education services. Detainees don’t have a choice in where they’re housed, and people in non-program housing have said they’ve requested access to education and been denied.

At a November meeting of the city’s Board of Correction, a nine-member oversight body, Correction Department Deputy Commissioner Francis Torres said the department provided educational services at only two facilities: the Robert N. Davoren Complex and the Rose M. Singer Center. “For this year, we have targeted our educational efforts, meaning granting access to educational services at RNDC and Rose M. Singer,” Torres said.

One incarcerated person, who needs special education services and submitted a declaration as part of the new filing Wednesday, said he had lost nearly a year of progress toward his diploma during the Covid-19 pandemic and was still being denied access to education.

“I need my special education services in order to make educational progress,” the incarcerated man said. “I am not getting the three hours of education per day that I am entitled to.”

The man, who said he was interested in vocational training in carpentry, computers, or cybersecurity, added, “I want to seize every opportunity I can to prepare for a better future.”

An incarcerated 19-year-old who received special education services prior to being in jail custody said Department of Correction staff told him he had to wait to receive education services until he was transferred to a different complex. When he got there, he said staff told him he couldn’t enroll in education services because he wasn’t in a school dorm.

“I was worried that I would not be safe in another housing area,” he said. “I did not think it was fair that I had to choose between school and safety.”

When an incarcerated person turns 22, they age out of the right to get education while in jail. “This is the last chance they have to get a high school education,” said Stephens-Davidowitz, the Legal Aid attorney. “This is a critical juncture in their lives. They have a right to do it, and they’re trying.”

[cookie-nom-nom]

A dream

It’s about moral entropy. It’s about being desperate to save the world, to do the right thing, and it’s about the slow dawning horror of realizing you’re being manipulated. Of everything you do only destroying the people you love. It’s about the inability to accept your own fall, clinging onto that pedestal of moral virtue even as it rots from the inside and inevitably crumbles. It’s about thwarting your younger, better self at every turn, dragging them back kicking and screaming as fate rips them into place and snapping at them to shut up because this is what’s good for you, good for everyone. And it’s about the realization that you were lying to the both of you. 

There’s a strange feeling in you, when you look up the man who twisted your ideals and used you to set up the apocalypse. When you know finally you have no delusions left about exactly what he is, exactly what you are. You hate him, you love him, you hate yourself more. 

And he speaks softly, kindly, and cruelly honestly. And he tells you that you’re a rabbit struggling, ensnared. That you could still rip away free, gouges deep in your flesh, but you don’t have to take this last step. But the little rabbit sees the prize on the other end, and so they struggle in further and deeper and allow themselves to die.

And he offers you three items, and you know at once this is your final mission. And he is honest when he says it will destroy you. 

(And it’s not about the objects, was never about the objects, not the rotten apple in his hands nor the rusted keys nor the bent spoon, it was all about what he would do with them, or rather what you would do to yourself with them) 

Because then he offers one last item. And he says this will be the start of your recovery. That you will heal from even this, even if no one else will. He says that you will survive no matter if survival sounds worse than the Hell you deserve. That one day, despite it all, the trauma will begin to knit itself closed.

And you ask for a moment to decide. And he grants it, kindly. And you just fall to your knees weeping, knowing this is all your fault. Knowing how deeply you betrayed everyone, betrayed yourself. Because this? This destruction? This unbecoming of all things? You guided it every step of the process beneath his hand. This is nothing like the world your younger, better self fought for, so far from good and righteous that you don’t even know who you are anymore. 

And I hear this line, so crisp and solid and tangible. A solid epiphany in the midst of the dream self’s despair: No wonder my mother flinches from me every time I reach for her.

But you take one last shuddering you, and wipe your tears and get up. And you accept the items because it’s so, so far past too late. And so you destroy the world.

[bixels]

tarpit site.

[frodo-a-gogo]

Let us be brutally honest with ourselves and with eachother for a moment. If he weren't obese you motherfuckers would be capable of percieving evrart claires sexy sexy moral ambiguity and complex charms

[fascinationstreetmp3]

i need daniel to be overcompensating for his insecurities so bad. 100 times more cocky and rude and aggressive and insensitive than he was as a human, falling back into old dangerous habits and vices, not just because now he has new energy and power and wealth to flaunt but because it's ALL he has, and he needs to cling onto it. play it up and revel in it so no one sees that underneath, he feels like a botched fledgling in the body of a sick, faded old man who maybe has no real idea why he was even made. that armand might think he failed in making him. that his maker didn't even really want him.

[bloodybellycomb]

"Red white and royal blue is too cringy" "heartstopper is too unrealistic" yeah maybe but so is every single other rom com under the sun. Why does queer media always need to be realistic and profound while straight stories get more freedom to be silly and fantastical?

[nocek]

it's meant as a first panel in comic but you know what, with amount of work (to figure out how to do "special effects" on Hobie and Margo as efficiently as possible) I poured into it it deserves separate post ;P

oh and if somebody is interested sketch version is here actually I'm quite proud it only took 4 days to finish, felt much longer >.<

[orangepajamas]

Kim got like 2 points in Physical Touch

[cheerioskid]

the siblings

[the-meme-monarch]

"if shermie is the baby in A Tale Of Two Stans then according to The Rest of the timeline he would've been a teen parent, and then dipper and mabel's parents would've been also, which would be kinda fucked up" I mean yeah alright. my mom had my brother when she was 17 and his dad was 16. I'm not saying it's a Great or even a particularly good thing but it does happen. the pines family is already so fucked up let's just add teen pregnancies to the mix. dipper and mabel's parents are getting divorced like canonically. their divorce is what kicks off the show

[heph]

04 x 16 | Just stay with me 🧣

[ilovemesomevincentprice]

I figured this would be appropriate....

[mollysunder]

I know Heimerdinger's Christian Linke's favorite character, and I sort of tolerated it in s1, but now it feels like things are a little too indulgent. Heimerdinger gets to team up with Ekko to launder his reputation through Ekko and the Firelights. Heimerdinger gets the first narrative game and second character teaser in the promotional cycl. Heimerdinger gets to SING A SONG that's included on the s2 Arcane soundtrack (Spin the Wheel).

Maybe I'd be less annoyed if the show at least did more to acknowledge Heimerdinger's failings as a leader, but his character description can't even do that. This is how the official Arcane website describes Heimerdinger:

"Heimerdinger warned the Piltover Council about the dangers of using magic without tangible solutions for safeguarding its use. Learning from his mistakes with Jayce, Heimerdinger inspires Ekko to keep looking for a solution and works with him to solve the problem, instead of just offering advice."

That's not Heimerdinger's main problem! The problem is the fact he's the person most singularly responsible for the state of Zaun and Piltover. It feels like the show and the cast are just dancing around the fact that Heimerdinger technically has the highest body count in the show (Day of Ash, pollution, extreme poverty, etc). The one time someone puts him to task (Jayce), the show makes it seem like Jayce is wrong or overstepped, and yeah he did do it for Viktor's sake, but Jayce was right! Heimerdinger's bad at his job, he shouldn't be in a leadership position if he's a bad leader.

[growling]

the way this website treats disabled people is actually horrendous

[darkcademiasss]

When its 3am but the grumpy morally grey character had a 'oh, oh' moment as they stare at the sunshine character all while trying not to have a panic attack.

[qiu-yan]

wei wuxian vs. pragmatism: what MDZS intends to say about righteousness

copy/pasting most of my rather bitchy reply into its own individual post because i think it deserves to stand on its own.

so i think we can all agree that MXTX intends for us to read MDZS and conclude that wei wuxian is ultimately a deeply heroic and righteous person. whether you as the reader agree with this assessment of wei wuxian's moral character is another question entirely, but at the very least it is fairly obvious to all of us that MXTX intends for us to read him as a good person.

so why does MXTX call wei wuxian a good person? what aspects of his character and which of his choices make him a good person? what moral framework and what definition of morality does MXTX employ in order to call wei wuxian a good person?

i posit that MXTX argues that wei wuxian is heroic precisely because he is not pragmatic - because he adheres to his moral ideals despite the consequences, and because he did not make moral sacrifices at critical junctures of his life. the first half of this post will argue that wei wuxian is not pragmatic. the second half of this post will argue that this is exactly why wei wuxian is heroic, and that the moral framework employed by MXTX is deeply idealistic instead.

so let's begin.

let's start by establishing two things.

first: what MXTX argues about morality through the narrative of MDZS and the reader's own beliefs about morality are two different things. me saying "MDZS argues that xyz is righteousness" and me saying "i think xyz is righteousness" are two different statements. the following analysis is concerned not with what i myself consider to be righteous, but rather what MXTX argues through MDZS is righteous.

second: wei wuxian is not pragmatic.

what does it mean to be pragmatic? unless we are speaking about the school of philosophy specifically (which i am not here), being pragmatic means being grounded in reality and focused on practical outcomes. it means being result-oriented and considering the consequences of your actions before you act; it means acting only after you have considered the potential consequences of all possible courses of action and have then decided which outcomes are acceptable. being pragmatic also means recognizing when achieving everything you want is impossible. and, in such situations, being pragmatic thus entails compromising to achieve a desired outcome, even if that means you don’t get everything they want. to put it in edgier terms, being pragmatic means being able to make moral sacrifices.

an idealistic person attempts the impossible. a pragmatic person recognizes when something truly is impossible.

wei wuxian is not pragmatic.

first, wei wuxian is not someone who carefully considers the consequences of his actions before he acts. in fact, he displays a startling lack of consideration for consequences. it repeatedly falls upon other characters to either try (and fail) to hold him back.

when wei wuxian punched jin zixuan for insulting first jiang yanli and then jiang cheng, did he consider that jiang fengmian and jin guangshan might then dissolve the betrothal, and that jiang yanli might have wanted to make a decision regarding that on her own? no. he just punched jin zixuan because he was mad that jin zixuan had insulted two people he loved.

when wen chao threatened mianmian, and lan wangji and jin zixuan stood up for mianmian, and then wei wuxian stood up for them by holding wen chao hostage in turn - did he consider that there might be consequences for humiliating and threatening the life of the son of a warmongering great sect leader who has already proven capable of attacking other sects? no. did he stop and think "alright, wen ruohan has already attacked the cloud recesses, which proves that he's willing to wage war against the other sects. threatening the son of a sect leader is an easy way to earn any sect leader's ire, and since i'm the first disciple of the jiang sect, this puts not just me but the entire jiang sect on wen ruohan's shitlist"? no. it would be one thing if wei wuxian weighed this possibility and then decided that rescuing an innocent girl and the people who defended her was more important was worth the risk - that would show that he considered the consequences and then made his choice. but the thought simply never entered his mind. he acted simply because he wanted to save mianmian, jin zixuan, and lan wangji from the wens; he did not think beyond that.

when wei wuxian busted the wen remnants out of the qiongqi pass labor camp, did he have a clear plan as to how he was going to weather the political fallout? did he have a plan more detailed than "live quietly in the burial mounds until everyone forgets about us"? no. when jiang cheng challenged him as to how he was going to survive the situation, he did not in fact offer anything more concrete than "we'll just wait for everyone else to forget about us." he blustered about being a once-in-a-generation genius who could accomplish the impossible, but he provided no actual plan as to how he was going to do it. this leads me to conclude that wei wuxian did not in fact have a long-term plan for handling the consequences when he went ham at the qiongqi pass camp - that, instead of weighing the consequences and then making his decision, he instead decided immediately that this was something he had to do, consequences be damned.

and then - on top of this - all of his following actions then point in the exact opposite direction of his stated plan of waiting for everyone to forget about them. because instead of doing anything to fade into the background, everything wei wuxian did instead just convinced the jianghu he was an intolerable threat.

and this was not a sustainable strategy.

one thing i really appreciate about MXTX is that she does not make the rest of the jianghu into one-dimensional villainous morons. it's quite easy for lazy writers who want a persecution plotline to have the rest of the story's society magically start hating on the protagonist for no good reason, to make every background character in the story's world a three-braincell moron. but MXTX is not that author. it speaks to MXTX's skill as an author that, from the perspective of the rest of the jianghu, fearing wei wuxian as a mortal threat was an entirely reasonable conclusion for them to come to.

first, the gentry's most recent direct interaction with wei wuxian during this time period is him threatening to kill all of them. when jin zixun doesn't give him the information he wants, wei wuxian straight up says: "if i want to kill everyone here, who can stop me? who dares stop me?" this is a threat! and - surprise - threatening to kill people naturally makes people think that you want to kill them! 

next, wei wuxian refined wen ning's dead body into the first sentient fierce corpse in history, and also the strongest fierce corpse in living memory - and then took wen ning with him on night-hunts. that's where the reputation of "the yiling patriarch and his ghost general" comes from. this very naturally made the rest of society fear him even more, because now the guy who has just recently threatened to kill you has demonstrated even more of the power to easily do so! the unparalleled power to do so, which no one else possesses and it would be very hard for anyone else to counter! add in the fact that wei wuxian's activities were also attracting prospective disciples - people gathering outside the burial mounds because they wanted to learn demonic cultivation - and naturally the public is even more frightened, because now it looks like the guy who threatened to kill all of you is also gathering the political force to do so!

the public is incorrect about wei wuxian's intentions, of course. but what does wei wuxian do to correct these misconceptions? to rehabilitate his public image, because now his public image has the life of not just himself but also all the wen remnants under his protection riding on it? to prove to the public that he isn't an active threat to their lives - that he does not seek to murder them all in their beds - that it is safe for them to allow him to live, and that they can in fact survive if they don't kill him?

nothing.

it would be one thing if the story mentioned how wei wuxian tried to correct the malicious rumors about himself and failed. but that is not what happened. what happened is that wei wuxian sat on his corpse mountain and let everyone else say what they wanted to say. and when he left his corpse mountain, it was to bring his one-of-a-kind unparalleled sentient fierce corpse with him on night-hunts, which of course just fanned the flames of the rumors instead. he doesn't even tell the prospective pupils camped on his front door to fuck off - he just sneaks in through the back door.

this is not pragmatic behavior. though you can argue that wei wuxian's strategy here was to become so powerful and so scary that no one would dare try to fight him, anyone with a brain can tell you that this is not a sustainable solution in the long-term. first, if you want to use threats to keep someone from attacking you, you also need to promise stability - you need to give people the reassurance that if they don't start shit with you, then you'll leave them alone too. if you drive the "threat" factor too high, as wei wuxian did, you instead end up convincing people that if they do nothing you'll kill them anyways - that they have no choice but to kill you if they want to survive.

second, if you want to use threats to keep someone from attacking you, you also need to prepare for the inevitability that, if someone does end up getting hurt, everyone will blame you first and no one will want to hear your side of the story. after all, if someone gets hurt, then the first suspect everyone looks towards will be the guy who's been consistently saying "i'm strong enough to hurt you! i'm strong enough to hurt you! don't start shit with me because i'm strong enough to end you!" for the past few months. this is basic common sense. and yes, the society of MDZS is unfair - wei wuxian deserved a proper trial and investigation after the death of jin zixuan. but the fact that society is unfair is something a pragmatic person would have recognized and planned for.

wei wuxian did not recognize and plan for this reality. even after he accidentally kills jin zixuan, wei wuxian still insists that if only the jianghu investigates jin zixun's hundred holes curse, they'll see that wei wuxian didn't cast the hundred holes curse, they'll see that there was more scheming going on, etc etc. wen qing has to directly spell out for him that, at this point, society no longer cares about the truth of the matter. it seems that wei wuxian was actually oddly idealistic about the true nature of his society all the way until the very end.

all of this leads me to conclude that, when wei wuxian busted the wen remnants out of the qiongqi pass labor camp, he did so without considering the consequences of his actions. he assumed that he could improvise and weasel his way out of this situation, as he's always done in the past with his typical genius - only this time, he was wrong.

wei wuxian acts without considering the consequences of his actions. he does not make a decision only after carefully deliberating over all of the potential outcomes - not at all. instead, he acts in the moment - not out of any rational consideration of potential outcomes, but rather because it is simply something he must do. this by definition makes him a deeply unpragmatic person.

to put it into more familiar terms, for wei wuxian, the righteousness of an action comes not from its consequences, but are rather inherent to the action itself. even if he were doomed to fail, he could not give up on the wen remnants.

second, at critical junctures, wei wuxian is unable to make moral sacrifices. to be pragmatic is to know when you have to sacrifice: to know when, in order to achieve the most inalienable of your goals, you have to give up on some of your other goals. this is something wei wuxian is consistently unable to do.

of course, when it comes to his own wellbeing, wei wuxian is all too willing to sacrifice. he'll carve out any number of his internal organs to save those he loves. but this honestly speaks less to wei wuxian's moral framework and more to his lack of self-worth from a troubled upbringing.

because, when it comes to any moral cause, wei wuxian is entirely unable to sacrifice anything, even if being unable to sacrifice entails more negative consequences. wei wuxian could not sacrifice mianmian, jin zixuan, and lan wangji to wen chao and his goons, so he took action and took wen chao hostage himself. to sit back and do nothing as wen chao threatened the lives of those three was simply unthinkable for him - even if it meant taking a course of action that put yunmeng jiang in danger.

wei wuxian's relationship with jiang cheng deteriorated because jiang cheng did not know about the golden core transfer: because jiang cheng did not know that wei wuxian could no longer cultivate, from jiang cheng's point of view, it looked like wei wuxian was just refusing to help out and fulfill his promises for kicks. wei wuxian could have made things a lot easier for himself and also any wen remnants he chose to rescue had he simply told jiang cheng the truth - but he knew that finding out the truth of the golden core transfer would make jiang cheng miserable, and [jiang cheng's happiness] was not something he was willing to sacrifice.

wei wuxian's single most prominent moral decision is his refusal to allow the wen remnants to be sacrificed. anyone with a shred of political sense had to know that rescuing the wen remnants and then protecting them would be near impossible - that it entails making an enemy of the jin, and due to the jins' power, the entire jianghu. wei wuxian himself knew this; he is no moron. wei wuxian also had no long-term plan, no allies, and significantly less power than the rest of the world believed. yet, despite this all, he acted anyways, because he could not let the wen remnants be sacrificed.

the wen remnants wei wuxian rescued from the qiongqi pass labor camp included both regular civilians and cultivators. perhaps wei wuxian could have negotiated a proper release for the non-cultivating civilians, such as granny wen and a-yuan, had he chosen to give up on the cultivators. but - the question of whether this would have worked or not aside - this was not a sacrifice wei wuxian would be willing to make.

nor could wei wuxian sacrifice the safety of yunmeng jiang. i am firmly of the belief that, had yunmeng jiang formally stood by wei wuxian's side after wei wuxian attacked the jin-run labor camp, lanling jin would have eventually declared war on yunmeng jiang, and yunmeng jiang's would inevitably be destroyed. both wei wuxian and jiang cheng understood this as well - which is why wei wuxian told jiang cheng to let him go.

(you can argue - successfully - that wei wuxian did in fact sacrifice [his obligations to yunmeng jiang and his promise to jiang cheng] by leaving yunmeng jiang to protect the wen remnants. this is true. but i think that - from wei wuxian's point of view - this was not much of a sacrifice, because due to wei wuxian lacking a golden core, he already viewed himself as mostly useless to yunmeng jiang. so him leaving - in his view - is not really that much of a loss for yunmeng jiang.)

wei wuxian promised wen qing that he would return wen ning's consciousness to his corpse. when wei wuxian made this promise, he had no idea if he could actually pull it off or not. but then he did - and, in the process, created the most dangerous weapon the jianghu had seen in living memory. wen ning specifically, or moreso wei wuxian's inability to control him, leads to so much of wei wuxian's eventual downfall: wei wuxian loses control of wen ning and accidentally kills jin zixuan; when wen ning goes to turn himself in at jinlintai, he ends up going berserk again and killing another 10-20 jin and lan cultivators, which leads to the nightless city pledge conference. frankly, wei wuxian could have avoided a lot of trouble - or at the very least, a lot of the public's fear - had he not raised wen ning from the dead. it's not like he'd be completely defenseless without wen ning, either. but wei wuxian promised wen qing he would resurrect wen ning - and he could not sacrifice his promise to wen qing because of what wen qing had already done for him.

a pragmatic person is able to make sacrifices, including moral ones. at the very least, a pragmatic person recognizes when sacrifice is inevitable, when all paths lead to something being lost. a pragmatic person, put in the trolley problem, would recognize that there were only two options and that both options involve sacrifice: either he must kill one person, or he must allow five people to die. there is no path forwards in which all six people live.

wei wuxian is unable to make moral sacrifices. he clings on to all of these moral causes, all of these promises and obligations, and it is precisely because he attempts to hold onto all of them that he ends up losing everything. to reuse the previous example, wei wuxian in the trolley problem tried to save all six people because he could not accept any of the sacrifices made inevitable by the trolley problem.

to put this all together - wei wuxian is not a pragmatic person. he makes decisions with his gut, not his head - he does not consider the consequences of his actions before he acts. nor is wei wuxian able to make sacrifices - even necessary ones in order to avoid greater tragedies.

but. none of this means that wei wuxian is not a deeply heroic person. rather, to do what you believe to be righteous and attempt to live up to your ideals despite the consequences is exactly what MXTX lauds as moral. and to be unable to make a moral sacrifice when everyone else in your society easily does so is in fact deeply heroic.

it is precisely because wei wuxian is not pragmatic that MXTX declares him a hero.

some people, including myself, favor a moral framework that centers pragmatism and reason as virtues. to us, the ideal moral character is someone who makes decisions based on reason and not emotion, who considers the potential consequences of every course of action before making a decision, and who then, based on these inferred future consequences, uses reason to deduce which of all of the possible outcomes is the most preferable.

but this does not in fact describe wei wuxian, nor is this how wei wuxian views ethics. and to be honest, i don't think this is how MXTX views ethics either.

in all three of her stories, MXTX repeatedly comes down harder on the characters who make pragmatic decisions, the characters who are willing to sacrifice. in fact, killing sunshot soldiers while acting as wen ruohan's spy, and then killing nie mingjue's men in order to ensure a chance at killing wen ruohan and saving nie mingjue, was the pragmatic thing for meng yao to do, because that was the least bloody path forwards towards a sunshot victory over qishan wen. in fact, cutting ties with wei wuxian after he attacked the jin-run qiongqi pass labor camp was the pragmatic thing for jiang cheng to do, because it was the only path forward that did not put yunmeng jiang, his first and foremost responsibility, in the line of fire. and yet (though the situation is less clear with jin guangyao), MDZS as a narrative criticizes both jin guangyao and jiang cheng for these decisions - because, to MDZS, righteousness does not lie in pragmatism.

(this is a statement i personally disagree with. but we are here to discuss what MDZS wants to say about pragmatism and righteousness, not what i want to say about pragmatism and righteousness.)

by contrast, the one single act for which deeply controversial jiang cheng is ultimately lauded for in the narrative is also his single least pragmatic, most emotional act. the one single act of jiang cheng's that MDZS does not criticize is when, after the fall of lotus pier, jiang cheng ran out from his hiding spot to distract the wen soldiers from seeing wei wuxian. from a filial, duty-based point of view, this was a deeply stupid and unpragmatic course of action: jiang cheng's first and foremost duty, as the sole surviving jiang and new sect leader jiang, was to survive, rebuild his sect, and avenge his parents. from a consequentialist point of view, this impulsive choice is also what led to the domino-fall of tragedy that followed, since jiang cheng then got captured and had his golden core melted, which then led to everything else. yet this stupid, unpragmatic, and impulsive decision is ultimately the one act MDZS considers to be jiang cheng's single most heroic.

the key as to what MDZS considers to be heroic, what it considers to be righteous, lies in the jiang family motto: 明知不可而为之, attempt the impossible. this line, taken from the analects of confucius, can be considered to be a deeply deontological ideal. i find this twitter thread (warning to my followers: does kind of dunk on JC) to be rather helpful in elucidating this line's meaning. 

to attempt the impossible, to try what shouldn't be tried. "ask yourself not whether you can do it, but whether you should...consider not the result but rather the journey - have a clear conscience regardless of outcome." in other words, what matters is less whether you succeeded or failed, or what sort of outcome your actions brought about - what matters is that you tried. what matters is that, in the face of overwhelming odds, you tried to do what you think is right. and even if you end up failing - even if everyone you sought to protect ended up dying - the fact that you tried still has moral weight.

this is why it was righteous of wei wuxian to save the wen remnants - even though the ultimate consequences of that decision were overall negative, even though everyone wei wuxian tried to protect died. in fact, if wei wuxian had died immediately - if he had been shot down by jin archers at the qiongqi pass labor camp the moment he came within their range - if he had died before any wen in the labor camp realized someone wanted to save him - he would still be a righteous person. because, for MDZS, what makes an action righteous is not its consequences. for MDZS, what makes a person righteous is not what impact their actions have on the world, but rather that they have the sort of moral character that leads them to never give up on their ideals.

wei wuxian does not consider the consequences of his actions before he acts. or, should i say - wei wuxian makes decisions despite their consequences, because despite the consequences there are simply some moral causes he simply cannot give up on. wei wuxian did not save the wen remnants because it was pragmatic to do so. it was in fact deeply unpragmatic to do so. no - wei wuxian saved the wen remnants without a concrete long-term plan, without having thought through anything beforehand, with the knowledge of how weak he was in reality - because he could not give up on the wen remnants, consequences be damned.

to have some moral causes you simply cannot give up on, no matter the consequences - to MXTX, is deeply heroic. in this sense, MXTX's moral philosophy is not pragmatic at all, because to be pragmatic is to be concerned with practical consequences. instead, both wei wuxian and MXTX herself are deeply idealistic, because what matters to them are ideals and principles that extend beyond consequence.

as the linked twitter thread notes, this is why MXTX waits until the very end of the book to reveal that wen yuan, now lan sizhui, lived. this is why wangxian only meet mianmian and her family at the end of the book. this is why all of the cumulative positive impacts of wei wuxian's resurrection -  jin ling forgiving wei wuxian, jin guangyao, and wen ning, for one - are kept to the end of the story: because MDZS needs to move away from the consequentialist argument. MDZS needs to establish that wei wuxian's righteousness is separate from the impact of his actions: that wei wuxian isn't righteous merely because his actions had a positive impact for which others can thank him, but rather because the actions he undertook were inherently righteous on their own. that even if none of these positive impacts existed - if wen yuan had also died, if mianmian hadn't made it - then wei wuxian's choices would still be moral.

this is also why MDZS ultimately comes down harder on characters like jiang cheng and jin guangyao, even though a more results-oriented moral framework would instead laud such characters. both jiang cheng and jin guangyao are deeply pragmatic characters: they put concrete results before abstract moral ideals, and they're willing to compromise on their ideals in order to achieve better results. i am a JC stan and a jiggy apologist because of these exact traits. but MDZS is a narrative that criticizes such pragmatism and instead holds up wei wuxian's idealism as a moral ideal - so, in order to advance its themes, the MDZS narrative ends up criticizing both jiang cheng and jin guangyao.

ultimately, this idealism - this criticism of pragmatism - lies at the heart of MDZS's themes. wei wuxian's righteousness is directly connected to the fact that he is not pragmatic. the fact that wei wuxian makes moral decisions despite the consequences, and that he is unable to sacrifice any moral cause - is all part of what makes him at once deeply unpragmatic and deeply heroic.

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you see, the funny thing here is that i personally disagree with this theme. as i've said before, i'm a utilitarian. to me, the morality of an action does in fact arise from its consequences; to me, someone who compromises on their ideals to achieve better results is preferable to someone who adheres to all of their ideals and then loses everything. the character i consider to have had the greatest positive impact on this story's world is jin guangyao. the character i consider to have most dutifully fulfilled his obligations is jiang cheng.

therefore, i disagree with basically everything i wrote up there about "trying": i think that if you try to do the right thing, fail epically, and in the process of your failure get a bunch of other people killed as well, the fact that you failed this badly does in fact matter quite a bit. the bulk of my more haterish posts are born from this fundamental disagreement with what MDZS posits is righteousness.

however. as a reader i must recognize that [what i consider to be moral] and [what the author of this story considers to be moral] are two different things. my own moral philosophy may be heavily results-oriented, but MXTX's is much less so. therefore, regardless of what i think of wei wuxian, i conclude that MXTX ultimately intends for us to read wei wuxian as a heroic figure for the exact reasons i gave above - and that fact must then inform every analysis of MDZS i write.