In the ongoing monologues of pseudonymous-Wagner, over on Land’s blog, it’s possible to observe the Puritan, capitalist, racial, and narcissist, hysterias of US history, attempting to plot simplistic paths of combinatorial justification consistent with each extremity of prejudice.
It’s always a terminal culture, one predicated on another hysteria, that of apocalyptic productivity. Apocalyptic productivity is the corollary of extreme profit, hysterical profitability. That extreme profitability is the root of the so-called, ‘military-industrial complex’, a complex composed of both infrastructure and cultural psychology, aptly described by Allan Ramsay, back in 1777:

“the modest wish of our merchants, in conjunction with our Americans. The fair, and truly commercial, method of effecting this would have been, by superior skill, industry and frugality, to have undersold their rivals at market: but that method appearing slow and troublesome to a luxurious people, whose extraordinary expences* required extraordinary profits,” *1

The psychology of extreme profitability can never be satisfied or sated. Such dissatisfaction is exacerbated by the hallucinatory projections of a carefully maintained culture of deprivation anxiety – “you can take so-and-so out of the ghetto, but you can’t take the ghetto out of so-and-so”.

It’s a cultural machine of apocalyptic profitability, a cybernetic control system of psychological and cultural investitures whose only model of sanity is apocalyptic hysteria. The USA as the kingdom of sadomasochistic, ‘full-spectrum domination’, always chasing its own delusions of infinite profitability and infinite dominion, its dream of infinite exploitation.

That dream is always a business in the USA, an oneiric commerce whose depredations its promoters likewise always seek to justify using heavily customised epistemology. One in which the most depraved iniquity is presented as objective, neutral, and customary.

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*1. “It is interesting to note that Allan Ramsay likewise deplored “a friendly alliance between the camp and the counting-house” for exactly the same reasons (Letters on the Present Disturbances, p.34). Ramsay maintained that of the evil consequences of such alliance “the two last wars carried on by England against France and Spain, furnish a most melancholy illustration. To obtain the sole and exclusive commerce of the western world, in which the French and Spaniards were their rivals, was the modest wish of our merchants, in conjunction with our Americans. The fair, and truly commercial, method of effecting this would have been, by superior skill, industry and frugality, to have undersold their rivals at market: but that method appearing slow and troublesome to a luxurious people, whose extraordinary expences* required extraordinary profits, a more expeditous one was devised; which was that of driving their rivals entirely out of the seas, and preventing them from bringing their goods at all to market. For this purpose, not having any fleets or armies of their own, the powers of the State were found necessary, and they applied them accordingly” (ibid., pp.32 f.).

Knorr, K. E. ‘Ch02-Part2 British Colonial Theories 1570-1850’. In British Colonial Theories, 1570-1850. The University of Toronto Press, 1944.”

The word, “Terf”, has been floating around mediascapes for a while. Not being sure what it meant, I had to look it up, it’s an acronym, for “Trans-Exclusionary Radical Feminists”.
So, basically, it has to do with rejection of transsexual or transgender females, those who had been born male, from certain entitlements reserved for females born female.
Entitlements such as ‘safe spaces’ protected from male violence.
There have been reports of trans-females physically attacking a born-female feminist, which would tend to confirm any so-called, “Terf” argument, viewing trans-females as the powers of male violence attempting to colonise various signs and essences associated with the semiotics of the female.
In short, in essentialist terms, it would be seen as the male desire for simple convertibility into the female, outweighing the history of female suffering. The trans-female argument would be that such a view is too essentialist and ignores the roles of self-identification, self-experience, and personal choice.
At that point, the argument degenerates into typical, intersubjective scenarios, of stupid and cliched altercation where no resolution is possible.
It’s the ‘me me me scenario’.
We know that the USA is big on all rhetorics involving selfhood – to the extent that the USA can too easily be seen as one big, festering sore, of sulky self-inflation, and not much else.
It’s the reason why the USA never really ‘got’ Freud, converting him into the more manageable, positivist transactions, of things like ego or object psychology. That trend of dumbed-down analysis for stupid, literally ‘over-selfish’, people, as it were, reaches its apogee with Scientology.

Identity expression as a function of ‘individual choice’ – so again, the Occidental traditionalism of a simplistic, metaphysics of selfhood and willpower, as inflected through market environments by the reigning model of the consumer-self. The ‘me me me scenario’ does the rest of the work, in constructing the rest of the rote rotations characterising the mise en scène of the Occidental android, simulacra production line.
It’s interesting how both sides of the so-called, “Terf” debate, are infected with fascist habits and tactics, at least in their characterisations of each other. It’s interesting, as well, how the common denominator between them, is that they are both developments largely nurtured in the USA. The ongoing production of bog standard, cliched cultural altercations, seems to be at its most incessant in the USA. It’s definitely symptomatic of a dumbed-down culture voracious for more participatory stupidity.

It’s possible to ‘rationalise’, anything at all; it’s possible to ‘naturalise’, anything at all.
For instance, from certain kinds of naturalising perspectives, the notion of ‘reasoned debate’ would merely be the result of processes of natural determination, an instance of those processes, not really any different to them. Therefore, you can use metaphoric transposition and see everything as constituted by ‘reasoned debate’. Therefore, elephant culture and ways, are susceptible to being represented as a set of ‘reasoned debates’.

Whatever it is that you think the masses should be convinced of, you evidently think that, on the basis of assuming some kind of epistemological discrepancy, regarding some form of rational consideration. That the behaviour of large groups of people is in some way deficient with respect to the results of that form of rational consideration. But we know that statistically both large groups of people and elephants do actually follow characteristic logics of behaviour that are susceptible to explanations of rational analysis. The problem is that statistical representations of behaviour, are only that, behavioural representations or samplings that do not represent the holistic possibilities of each and every individual organism. They are reductions to behavioural images.
People’s behaviour, whether elephants or whatever else, is merely what they do given various contexts, it’s not at all a full explanation of their possibilities.
None of us would want to be reduced to impoverished statistical representations of our everyday behaviour, but each of us do actually produce such behaviour. I’m drinking Nescafe, but drinking Nescafe is not a sufficient representation of everything else I do, or of my possibilities, one of which could be that I change my beverage habits.
From the perspective of a wine seller or grocer, Jesus Christ is just another customer.
People who chase the notion of relatively unspecified optimisation based only on their own interpretations of self-perceived inadequacy or limitation merely project the inverse image of their inadequacy as an assumed and unanalysed teleology, circling within the assumed epistemological limits of that economics of inadequacy. People like Nick Land, for instance.
The colloquial expression is that of being ‘better off’, in some way. I’ve referred to that with the ironic figure, of the god, ‘BetterOff’, on my blog.
But notions of optimisation are contingent on criteria of characterisation. Reactionary philosophy and ideology is kind of like ‘bubblegum pop music’, as it used to be called. Not that there’s anything wrong with that, necessarily. But there is when it’s promotion is totalitarian.

That point was implicit, “Whatever it is that you think the masses should be convinced of, you evidently think that, on the basis of assuming some kind of epistemological discrepancy, regarding some form of rational consideration”

And “That the behaviour of large groups of people is in some way deficient with respect to the results of that form of rational consideration.”

Epistemological discrepancy, or deficiency with respect to assumptions of rational consideration = “that the primary methods of population manipulation are premised incorrectly and therefore inappropriate”

Population manipulation, occurs according to a feedback loop with population behaviour. That feedback loop uses managerial or administrative, statistical instruments and interpretations, what I have called ‘sparkline hieroglyphics’.

Of course, it’s always going to be premised incorrectly, if statistical administration is too simplistic to account for individually organic epistemology.

So now that point has been clarified, there is no excuse to suppress elephantine consideration, the relevance of which has been demonstrated, and is central to the topic being discussed. It was after all a consideration that you introduced. If you dismiss it as mere metaphorical exploitation, relegating it to some subsidiary and irrelevant role with regard to some kind of serious thesis, this relegation is then susceptible to questioning. It’s not just the usual and facile deconstructive reversal. It goes much deeper than that. Elephantine dignity, which you so casually exploited the possible, magnitudinal convention and linguistic ornamentality, of; is now the symbolic bearer of all forces and conditions that the structure of your thetic assumption might neglect. It is precisely because of this possible neglect, that it is of interest as being a possible repository of solutions and understandings, if and when the economics and resources of your thetic assumption might prove inadequate or irresolvable. In short, the answer often resides within that which is neglected by the well worn, trends and conventions, of ‘reasoned debate’.
If that were not so, why do issues continue, when there has been so much ‘reasoned debate’?

The elephant could well be the new premise required!

This is not to say that a new, elephantine fixation, should be introduced. That elephant ontology should somehow form the basis of fresh, tyrannical conventions. That the elephantine should be exploited by the usual narratives of historical commodification, rising and falling according to the same psychosocial dialectics of glorification. This would only produce future scenarios of elephantine resentment at being so exploited by world-historical industry.

It is not inconceivable that such a future elephantine resentment would not give rise to at least one or two surfaces of paranoid conspiracy, of epistemology gone wild; even if, as only some kind of ironic referral to the characteristics of humanoid epistemology.
It is thus possible that a future CEO of the Disney Corporation, might be an elephant. One calling herself or himself, ‘Dumbo’. From such a position of cultural power, Dumbo the elephant, might well see itself as a representative of elephantine interests, in general; not only those interests, but certainly as a representative not neglecting such interests.
It is easy to forecast that one of the documents belonging to the cultural surface of future, elephantine, paranoid conspiracy, might focus on Michel Foucault’s famous quote concerning, ‘The End of Man’. From the perspective of that elephantine suspicion, Foucault’s quote might well be seen as a veiled attack on the elephantine, in general. That Michel Foucault was a humanoid, who might well have produced casual statements about the elephantine, elsewhere, in his writings and recordings; statements interpretable as derogatory from an elephantine perspective.
These would, of course, be susceptible to collection by future elephant scholars, such collection suggesting semantic arcs of interpretation susceptible to readings of characteristic, humanoid conspiracy, and thus utilisable as referral of elephantine irony.
Thus, the elephantine would enable a certain kind of esoteric reading, an elephantine esoterica, which would reveal itself through various reinterpretations, perhaps even of Michel Foucault’s famous quote?

“VI IN CONCLUSION
One thing in any case is certain: the Elephant is neither the oldest nor the most constant problem that has been posed for Man’s knowledge. Taking a relatively short chronological sample within a restricted geographical area – European culture since the sixteenth century – one can be certain that the Elephant is a recent invention within it. It is not around him and his secrets that knowledge prowled for so long in the darkness. In fact, among all the mutations that have affected the knowledge of things and their order, the knowledge of identities, differences, characters, equivalences, words – in short, in the midst of all the episodes of that profound history of the Same – only one, that which began a century and a half ago and is now perhaps drawing to a close, has made it possible for the figure of the Elephant to appear. And that appearance was not the liberation of an old anxiety, the transition into luminous consciousness of an age-old concern, the entry into objectivity of something that had long remained trapped within beliefs and philosophies: it was the effect of a change in the fundamental arrangements of knowledge. As the archaeology of our thought easily shows, the Elephant is an invention of recent date. And one perhaps nearing its end.
If those arrangements were to disappear as they appeared, if some event of which we can at the moment do no more than sense the possibility – without knowing either what its form will be or what it promises – were to cause them to crumble, as the ground of Classical thought did, at the end of the eighteenth century, then one can certainly wager that the Elephant would be erased, like a face drawn in sand at the edge of the sea.”

(Elephantine Esoterica, Proceedings VII, rectificatory reading of “The Order of Things”, Michel Foucault; 1966)

This kind of document is not merely a possibility, but given technological trends, is a certainty, and rightfully so, given the history of symbolic exploitation of the elephantine. One notices that the retention of ‘Man’s knowledge’, in the first line, is the instrument by which the conspiracy effect of Man as manipulator of elephantine innocence, is produced.