This quote stuck out, as such tactics have been used often to evoke sympathies and sway public sentiment in the direction some people want to see it go, without always providing reasons nor respecting rules that allow for the pursuit of truth:
‘Sophistries and ruthless political pressure tactics of the sort just described succeed only when people let them succeed – when they let themselves be intimidated, when they acquiesce in the shaming and shunning of those who express unpopular views, when they enable the delegitimization of such views by treating them as something embarrassing, something to apologize for, something “hurtful,” etc. ‘
Comments are worth a read. Outbursts can damage a lot of decent work.
‘BC:What do you make of political correctness? There are those who would argue it’s a thing of the past. Frankly, I don’t see how that’s possible. It seems to me that cultural Marxism is more regnant than ever, would you agree?
KM: In my time, a great deal of what used to be intuitive and instinctive (such as good manners) has been replaced by the rule-bound and rationalised. Political correctness is a politicised version of good manners offering power to the kind of meddlesome people who want to tell others how to behave. As to Marxism, it was merely one more illusion that purported to be the key to life. It is significant in that it reveals one of the dominant passions still at work in our civilisation – the passion to create happiness by technology in the hands of a supposedly enlightened elite.‘
From Mike Nayna’s Youtube channel: Radical students and some of their thought-leading administrators have a talk at Middlebury:
Kinda still reminds me of The Wave:
Already, many discussions of depth and note are occurring away from the mainstream. Some ground is shifting, and has already shifted.
Lawrence Wright discussed his long years reporting on Islamic terrorism (he spent some time in Egypt in his youth) at the Philadelphia Free Library. It might offer some insight.
As to Twitter, this is my semi-functional theory:
–The platform selects for loud ignorance. Twitter has a significant visual component, with some textual elements, and limited characters. Around any topic, a few nodes (popular accounts) will cluster across a larger distribution. For most users, it ain’t really a place to converse, nor think too much, but rather to gain new information through the aggregation function performed by these popular nodes (especially in the political sphere).
The format rewards brevity, pith, and some wit, but also cashes in on selling the idea of influence. It’s quite a cesspool, really, and I usually feel like I’m pissing into the wind; the rewards probably not worth the costs unless one just uses Twitter as a distribution network of one’s own.
Furthermore, the most popular accounts don’t necessarily seem to be the most knowledgeable, thoughtful, nor accurate and truthful (they could be, I suppose), but rather the nodes who use the platorm most effectively, efficiently dominating information distribution; coalescing the public sentiment surrounding their topic.
You get what you pay for, I suppose.
–The biases of Twitter creators and curatorslean towards loud activist ignorance: In my experience as a user, I don’t know how firmly activist beliefs are held amongst actual designers and programmers at the top, but ideological capture is likely significant, especially in the administrative and bureaucratic functions.
Thus, some top-end design and aggregation, across all those different topics, pools of sentiment and individual users, is done by people who probably share a particular blend of Left-leaning moral, political and ideological views (creating special rules for special users like trans).
As previously and often posted on Silicon Valley ignorance:
“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility.’
‘Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied. ‘
‘Thirdly, even if the received opinion be not only true, but the whole truth; unless it is suffered to be, and actually is, vigorously and earnestly contested, it will, by most of those who receive it, be held in the manner of a prejudice, with little comprehension or feeling of its rational grounds. ‘
And not only this, but, fourthly, the meaning of the doctrine itself will be in danger of being lost, or enfeebled, and deprived of its vital effect on the character and conduct: the dogma becoming a mere formal profession, inefficacious for good, but cumbering the ground, and preventing the growth of any real and heartfelt conviction, from reason or personal experience.”
I know that I shall meet my fate Somewhere among the clouds above; Those that I fight I do not hate, Those that I guard I do not love; My country is Kiltartan Cross, My countrymen Kiltartan’s poor, No likely end could bring them loss; Nor leave them happier than before. Nor law; nor duty bade me fight, Nor public men, nor cheering crowds, A lonely impulse of delight Drove to this tumult in the clouds; I balanced all, brought all to mind, The years to come seemed waste of breath, A waste of breath the years behind In balance with this life, this death.
‘Having read so many chivalric epics that his brains have “dried up,” the hero decides that he has been called to revive chivalry and restore the Golden Age in this Age of Iron. But as the book proceeded, Cervantes realized that he had hit on something much more profound than a simple parody. The story kept raising ultimate questions about faith, belief, evidence, and utopian ideals. When do we need caution and when risk? Should we seek to transform reality or the way we perceive it? Do good intentions or good results define moral actions? And what is the proper role of literature itself?’
On Nabokov’s reading of Don Quixote, via a NY Times article:
What Nabokov’s eyes kept seeing as he prepared his lectures was the accurately perceived fact that the book elicits cruel laughter. Cervantes’ old man who had read himself into insanity and his smelly squire were created to be the butt of mockery. Quite early, readers and critics began to sidestep this Spanish fun and to interpret that story as another kind of satire: one in which an essentially sane, humane soul in a crass and unromantic world can only appear as insane.
If you have any good links, or links to reviews, please pass them along…
My two cents: I’m currently thinking that the modern ‘Well of The Self’ has deep roots within Romanticism, and the idea that the artistic genius alone must make sense of the world. This lone genius will Return to Nature as cradle, delivering man or (M)an back to himself, and back to his most basic experiences, hopes and a sense of wonder (once with a Christian, now often within a modern, transmogrified metaphysic).
The Romantic genius, to some extent, must turn against the city, industry and technological change, going back to the countryside. The (M)odern Man, a la Eliot, must turn back to the city, man’s industry, and technological change and remake the world anew, so that we may carry our souls forward. The (P)ostmodern man must create entire worlds and meaning for himself, isolated and alienated from all traditions and other people, left struggling against the void.
There are options, of course, and nihilism is clearly one.
If true, one can easily extrapolate from such a vision towards how we’ve ended up not only with individualism, but radical individualism, and a constant negotiation left up to each individual between all existing institutions of authority and moral/immoral legitimacy.
I’m seeing a lot of basic individual loneliness, desperation for group membership, meaning, and search for some kind of relationship between (N)ature and the (S)elf through others and through political tribalism.
This also can lead to the clear and present unstabilizing political dangers of anarchy, radical liberation, and doctrinal certainty forming beneath the reasonableness found within the high, liberal doctrines of Enlightenment (R)eason and (M)an. The social activists and ‘wokists’ on the scene are nothing if not zealous about their ideas. The ‘-Ismologists’ keep promising some kind of ideal world, which always seems to fail in fully arriving (and this failure always seems to be someone else’s fault).
Perhaps many people are inflating politics and the study of politics, the study of people in groups (sociology), and the study of our interior lives (psychology) to idealistic and almost mythic proportions, coming to lean upon these epistemologies, and politics itself, with hopes I do not necessarily share.
It wasn’t so long ago that all sins were to be reconciled with a loving God; a confession in the booth. I’m seeing many of the same human desires, hopes and beliefs now directed at therapists, comedians, politicians and artists, sometimes able to bear significant weight, often unable to do so.
Ah well, Dear Reader.
There’s a lot of wisdom in reading Don Quixote.
Have I convinced you of any of this?
Here’s a stanza from ‘Thirteen Ways Of Looking At A Blackbird‘ by Wallace Stevens, transitioning from Romanticism to Modernism, wrestling with faith and more modern doubt, staying the course with good Dutch-German insurance-executive sobriety and also lasting late in the night with passionately abstract poetic imaginings:
VII O thin men of Haddam, Why do you imagine golden birds? Do you not see how the blackbird Walks around the feet Of the women about you?
“The poem must resist the intelligence / Almost successfully.“
Via a reader: Stephen Kotkin on Lex Fridman’s podcast:
Roger Scruton on creating museums to the failures of Marxism, much as we do other forms of fascism:
‘One thing we should surely learn from the Russian revolution is that resentment is always on the lookout for the theories that will justify it. And the lesson that bore in on me in vivid and unforgettable ways during my own journeys behind the Iron Curtain, is that resentment, when it finally takes power, spells the death of politics. The real purpose of politics is not to express resentment but to contain and conciliate it.’
A lot of people in positions of authority outside the West (Russia, China, Venezuela, North Korea, Vietnam etc.) are wedded to institutional structures forged out of the very same ideology. Their interests don’t necessarily align with ours, and these institutions and are often used to undermine U.S. interests and do harm (for a lot of other reasons as well).
It’s often very idealistic and utopian Westerners (some deeply resentful, indeed) who insist on bending Western interests ONLY towards global institutions. Presumably, they have access to universal ideals which will benevolently guide their behavior and the institutions they design towards some promised future, which has yet to materialize (there certainly are design, incentive, and capture problems at the U.N.).
A lot of people in the West are wedded to the doctrines of revolutionary praxis, too. There are real radicals out there and religious institutions, deeper legal and cultural traditions, universities, the family, the military etc. are looked on from this point of view as antiquated and cloying at best, oppressive and evil at worst.
All of the above deserve to be battered, destroyed, or co-opted according to followers of radical doctrines, and many liberal idealists are quite unwilling to challenge such radicals beneath them.
‘Marxism, Dalrymple explains, answers several needs:
‘It has its arcana, which persuade believers that they have penetrated to secrets veiled from others, who are possessed of false consciousness.
It appeals to the strongest of all political passions, hatred, and justifies it.
It provides a highly intellectualised rationalisation of a discreditable but almost universal and ineradicable emotion: envy.
It forever puts the blame elsewhere, making self-examination unnecessary and self-knowledge impossible.
It explains everything.
It persuades believers that they have a special destiny in the world. For disgruntled intellectuals, nothing could be more gratifying.’
Aside from the radical doctrines, it’s apparent that many in the West have placed their hopes and aspirations into various flavors of political idealism. Man’s nature is assumed to be fundamentally good, for the most part, merely in need of liberation from previous traditions, injustices and illegitimate claims to authority.
“…and if there could be such a thing as socialism combined with individual liberty, I would be a socialist still. For nothing could be better than living a modest, simple, and free life in an egalitarian society. It took some time before I recognized this as no more than a beautiful dream; that freedom is more important that equality; that the attempt to realize equality endangers freedom; and that, if freedom is lost, there will not even be equality among the unfree.”
The below links are to whom I’m indebted in cobbling such posts together on alas…a blog:
How do the extremes, and the people desperate for meaning in their lives through anarchy, ideology and chaos come to dominate downstream of popular and mass liberation movements?
Who are the kinds of people attracting to 20th century mass movements?
Eric Hoffer-A man deeply suspicious of top-down organization and intellectuals running things, yet a man deeply curious and taken with ideas: He strikes this blog as something of an anti-intellectual’s intellectual.
Armenia is one of the oldest Christian nations going, sitting in a region surrounded by non-Christian nations.
Both Armenia and Azerbaijan were later additions to the U.S.S.R, and are now independent nations once again (Moscow still being a natural power center). The two have been disputing a region to which both claim ownership, Nagorno-Karabakh.
‘Nagorno-Karabakh is a majority ethnic Armenian enclave entirely within the borders of Azerbaijan, which broke away in a war that started amid the fracturing of the Soviet Union in 1991. With backing from Armenia, the ethnic Armenians who predominate in the territory have run their own affairs, despite the territory being internationally recognised as part of Azerbaijan.‘
The Turks to the West, if you’ll recall, comitted a genocide against the Armenians this past century, and are now aligning with the Azeris in their renewed bid to reclaim Nagorno-Karabakh, sometimes attacking civilian populations. Escalation is likely.
‘Ankara appears to be betting that the Azerbaijanis can overcome entrenched Armenian defenders in the mountainous region before the Armenians can persuade Russia and Armenia’s Western friends to force an end to the conflict. The Armenians, especially the residents of Nagorno-Karabakh, have a well-deserved reputation as tough fighters. But without outside help, the odds are not in their favor. Azerbaijan has about four times the gross domestic product of Armenia and three times the population, and Azerbaijan has invested heavily in its armed forces since a military and political collapse forced it to accept a cease-fire in 1994.’
If you accept some realist foreign policy assumptions (no friends, only allies) then the closest Moscow and Washington D.C. have been in the past few decades is on the issue of Islamic terrorism:
‘The conflict challenges Russia in perhaps the single most sensitive place on its frontiers: the South Caucasus. The Kremlin wants good relations with both Armenia and Azerbaijan. Its nightmare scenario is conflict in the southern Caucasus that spreads into Russia, where the Chechens are not the only Muslim ethnic minority who chafe under Moscow’s rule.‘
Other involved players include Tehran and Paris (showing some support for the Armenian cause).
Maybe a lot of people just want to earn a living, spend some time with their families on the weekends, and try to live decent lives in decent towns.
Despite a profound American idealism arguably calling Americans away from such a life and towards something higher at various times (an idealism I’d argue which manifests across the political spectrum), perhaps many people simply can’t tolerate such a vision being at the center of American civic and political life.
‘Something happens in the 1990s. The elites of Washington, New York, Boston, Chicago, San Francisco and Los Angeles meld together. Hollywood, Silicon Valley, Washington and Wall Street all come together, and for the first time you have something like the British establishment. The British establishment could organise itself more easily because it was centred on London. For decades the American elite was divided among different coastal cities, plus the ‘third coast’ of Chicago, and it wasn’t until space collapses due to technology that you have the creation of this unified American elite. That unified elite is overwhelmingly liberal. Three hundred people who work for Google were part of the Obama administration at one time or another.’
He puts forth the idea that the German influence has eroded something significant about American popular thought, leading to his analysis of our current politics:
Obama was ‘post-Constitutional,’ and Trump is the post Tea-Party, post Anglo-egalitarian populist response:
‘The Germans have won: Mencken and the Frankfurt School each in their own way have displaced civic egalitarianism. Their disdain has become commonplace among upper-middle- class liberals. This might not have produced the current nausea if the pretensions of our professionals were matched by their managerial competence. It isn’t, and the German victory is moving us towards a soft civil war.’
Art, money, marketing and fame. It’s worth thinking about Western culture and the travels of the individual artist through romanticism, modernism and post-modernism and to wherever it is that artist is headed now. As for Hirst, it was probably inevitable that someone who couldn’t draw all that well, and didn’t have many of the basics down, would rocket in and out of the spotlight, capturing the moment.
‘Damien Hirst’s output between 2005 and 2008 – the period of his greatest success – has subsequently resold at an average of thirty per cent less than its original purchase price. Moreover, a third of the almost 1700 Hirst pieces that have gone to auction since 2009 have failed to sell at all. Most recently, in November, his gloss-and-butterfly collage Sanctimony failed to reach its lowest pre-sale estimate at a Sotheby’s auction’
“Our only rule was very simple: no idea or image that might lend itself to a rational explanation of any kind would be accepted. We had to open all doors to the irrational and keep only those images that surprised us, without trying to explain why.“
I suspect Spanish culture helped along the way by placing a lot of emphasis on the arts as it does, tilting the culture in that direction. It’s produced El Greco, Velazquez, Goya, and Picasso among others. Spanish genius tends to flourish in the visual arts.
Here’s a quote from Goya. that first modern, I keep putting up:
“Fantasy abandoned by reason produces impossible monsters: united with her, she is the mother of the arts and the origin of their marvels.”
Here’s Dali having become something of a caricature of himself: