Peterson’s Straw Man diagnosis of campus social justice activists is concisely put here:
Peterson attributes a fairly sophisticated, if utterly wrong headed, theoretical framework to so called SJWs. He sees Political Correctness as based on an impure amalgam of Marxism and Postmodernism. I too think that Marxism and Postmodernism are terrible things and not just for the reasons Peterson articulates so well. But I think he is mistaken in his blanket attribution of Marxism and Postmodernism to social justice activists. I think Peterson hasn’t done enough field work to give an accurate diagnosis of the psychology and motivation of the average social justice promoting member of the campus community. For there just aren’t that many social justice activists that are this theoretically committed. However, social justice activists do tend to be pretty evidence based in ways Peterson’s analysis completely ignores.
What is most present to mind among, say Black Lives Matter activists is the historical legacy and ongoing perpetuation of a clearly unjust and often brutal practices. The specific injustices complained of would be clear injustices on any number of theoretical approaches, but perhaps not clearly so unjust on a marriage of Postmodernism and Marxism. In any case, theoretical commitments aren’t what really matters to the social justice crowd, at least not on my campus.
Trans people not getting murdered matters. Black people not getting harassed by the police matters. Women not getting sexually harassed in the workplace matters. You certainly don’t need to think that the interests of groups supersedes that of individuals to make sense out of this. The more noxious forms of Identity Politics occasionally make brief appearances in the form of uncritically invoking some hackneyed relativistic cliches, but we’d just be mistaken to attribute sophisticated if incoherent and self-defeating theoretical perspectives to folks on this thin basis.
Of course we do talk about groups in diagnosing systemic injustices, especially those groupings that have have served as the bases of historically well documented injustices. But this doesn’t demand that we take groups to matter more than individuals. We can quite coherently contend, as most people ordinarily do, that groups are mere abstractions, having no real existence apart from the members that make them up, and still be on the look out for unfair disadvantages that people face because they are black, or trans, or women. Even the current slogans avoid the mistake of reifying groups. Its, “Black lives matter” not “Blackness matters” and its “me too”, not “please also consider the collective identity of women.”