Thursday Poem-William Carlos Williams

Blizzard

Snow falls:
years of anger following
hours that float idly down —
the blizzard
drifts its weight
deeper and deeper for three days
or sixty years, eh? Then
the sun! a clutter of
yellow and blue flakes —
Hairy looking trees stand out
in long alleys
over a wild solitude.
The man turns and there —
his solitary track stretched out
upon the world
.

William Carlos Williams

Why Should You Get A Liberal Education? From The ASAN Institute Via Vimeo: ‘Michael Oakeshott’s Cold War Liberalism 1’

More here.

Link sent in by a reader.

Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).

According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.

Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.

Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.

Allan Bloom is profoundly influenced by Straussian ne0-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.

On this site, see: Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’

A taste of her Nussbaum here. Also, see: From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Via C-SPAN-The Historical Context Of Allan Bloom

…Timothy Fuller At The New Criterion: ‘The Compensations Of Michael Oakeshott’John Gray At The Literary Review Takes A Look At A New Book On Michael Oakeshott: ‘Last Of The Idealists’

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As previously posted:

Heather MacDonald piece here (link may not last)

Oh, the humanity.

I agree that students, when facing a syllabus, shouldn’t also have to face the great books mediated, nor their young minds circumscribed, by overt political ideologies.

MacDonald:

‘In other words, the UCLA faculty was now officially indifferent to whether an English major had ever read a word of Chaucer, Milton or Shakespeare, but the department was determined to expose students, according to the course catalog, to “alternative rubrics of gender, sexuality, race, and class.”

Upon hearing “gender, sexuality, race, and class,” I confess my head hangs down a bit and a sigh escapes my lips. Such a lack of imagination does great disservice to works of such powerful imagination.

Then again, I remember my last trip to Southern California (zing).

Of course, there still needs to be an intellectual framework and curriculum for the humanities.

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On that note, Roger Scruton had some keen insights:

“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”

“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”

Quite importantly:

“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”

This is a matter of deep debate in our society right now.

Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.

Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?

Are we really that thick in the postmodern weeds?:

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Judgment, as Scruton points out, shouldn’t necessarily be subsumed to political ideology. I would agree, and I generally default in assuming that each one of us is the ultimate arbiter of our own judgment.

But, no man is an island.

Does Scruton’s thinking eventually lead us back to the problems that religion can have with artists and writers?

Is there anybody whom you trust to decide what you should and shouldn’t read?

Parents? Great authors? Public intellectuals? Professors? God? Laws and lawmakers? Religious leaders? A school-board? A democratic majority? People who think like you? A Council of Cultural Marxists?

The Department of Institutionalized Idiocy?

uploaded by mattbucher

One More Revolution-Venezuela, New Yorkers, And Visions Of Ideal Societies

Alas, the New Yorker is having to come to terms with the mess in Venezuela…:

Sometimes I find myself wondering how the mission of supporting the arts and experimental literature got mixed-up with such political ideas over at the New Yorker (well-educated readers, aesthetes, writers, cultural critics etc) who seem to be viewing the failures of Venezuela from a very foggy Overton window indeed.

Part of this is due to the institutionalization and white-washing of the activities of many radicals and would-be radicals, revolutionaries and would-be revolutionaries from the late 60’s onwards here in the U.S.  Organizations like the Weathermen talked something of a game:  Appealing to the injustice of the draft while protesting the Vietnam War and aiming for ‘pure’ majoritarian democracy, but such appeals couldn’t mask the necessity of making criminal political bedfellows, spouting violent rhetoric and even devolving into terrorism and murder in the name of their ideas.

Okay, maybe it’s pretty simple…:

Here’s one senior New Yorker editor, Hendrik Hertzberg, discussing years ago how to abolish the Electoral College, arrive at a National Vote (to better serve the People, of course) and enact ‘democratic change.’

This strikes me as in-line with much Left and Left-liberal majoritarian populism. activism and softly (ultimately hard) radical change.

More on Venezuela:

Thanks to the New Criterion, they’ve recycled an Anthony Daniels (Theodore Dalrymple) review of two books on the subject:

Man is born rich, but almost everywhere is poor:’

A response to one of my comments found on Alexandria, where I used to blog, on Hugo Chavez:

‘Chavez is actually not an orthodox Marxist in the sense that Marx would have recognized (which was why I linked to the sort of Marxist ‘prophecy’ of people like Chavez from the ‘Eighteenth Brumaire’). Chavez is more along the lines of what traditional Marxists referred to as ‘Bonapartist’ (borrowing from the figure of Napoleon Bonaparte). The whole theory on which Chavez based his political life was that the working class (or what passed for it, in a country like Venezuela) *could not* make a revolution on its own, and that someone else (the military and the Socialist Party, led by him) needed to make the revolution for them. For the very reasons that Bourdieu and Marx hint at in the quotations above. A ‘revolution from above’, in other words.

Where Chavez (and a number of other left-wing Latin American strongmen over the last century) departed radically from orthodox Marxist theory, is that Marx saw Bonapartism as essentially a conservative (thought not a bourgeois) strategy, by which military cliques delude the poor into supporting them, by promising to protect them against the bourgeoisie, and using paternalistic rhetoric. Chavez is, of course, a man of the left, as was his political inspiration, the mid-20th century Peruvian leader General Velasco. Marx seems to have been wrong about ‘revolutions from above’: sometimes they can be genuinely left-wing, and in a lot of cases (including Venezuela) they’re the only serious left-wing option on offer.’

Christopher Hitchens at Slate-Hugo Boss:

‘The boss loves to talk and has clocked up speeches of Castro-like length. Bolívar is the theme of which he never tires. His early uniformed movement of mutineers—which failed to bring off a military coup in 1992—was named for Bolívar.’

If we’re going to have a chattering class of middlebrow know-nothings, can we at least ask they know the right somethings?:

—————–

It’s a long way out of socialist and revolutionary solidarity, which continually occupies the South American mind. One more revolution: Adam Kirsch takes a look at Mario Vargas Llosa. The Dream Of The Peruvian.

Where Did You Put Your Imagination Again? Will Wilkinson, Title IX & Roger Scruton

Writers must be familiar in being seized by the uselessness and self-pitying solipsism which can accompany the practice (prose-stylist and/or serious artist I’m not).

Sound and fury, indeed.

Familiar passions stir, animated by some new issue of the day, hardening into place within the grooves of thought.

Frankly, it’d be more useful to address many current political, legal and cultural disputes within the tradition of Western arts & letters.  There are reasons why certain works of art have lasted so long and described, with such rich detail, our condition.

Getting all the weeping out over a good book doesn’t sound like a bad place to seek solace.

Alas, in the meantime…

-I was treating the below trend as part of a generalized decline of organized religion in America; some eventual taming of the frontier into more shopworn, European ideological disputes:

Will Wilkinson at the Niskanen Center: ‘How Libertarian Democracy Skepticism Infected the American Right’

Do people in a cohort identified by name really listen to writers giving advice to their cohort?:

Wilkinson:

‘How classical liberalism became weaponized anti-socialism      

The history of 20th century libertarian thought comes into focus when you view it as an attempt to preserve the humanitarian blessings of the liberal, capitalist market order against the illiberal depredations of encroaching socialism.

F.A. Hayek saw the Nazis and Soviets up close. In the early 1940s, when Hayek began writing The Road to Serfdom, the Nazis (who ruled his native Austria) were locked in a death-match for control of Europe with Stalin’s totalitarian communism and the scattered remnants of the old liberal order. Capitalist liberal democracy looked like it really might be doomed. Hayek believed that 18th and 19th century arguments for “the liberal creed” had grown stale, no longer inspiring allegiance. So he took it upon himself to restate and defend the argument for liberalism in contemporary terms against the specific threats to freedom in the age of the Soviets and Nazis.’

Speaking of weaponized libertarian anti-socialism-More on Title IX consequences, and the presumption of guilt and subjection to extra-legal authority some individuals have undergone within our universities…caught within a dragnet harming the environment of free-thought: ‘Pursuit of Injustice: Further Adventures Under Title IX:’

‘The tribulations resulting from trumped-up Title IX cases have been well documented by Laura Kipnis, among others. Some of them have spun off into legal proceedings. My experience at the University of Utah shows that Title IX can beget other kinds of administrative tribunals in higher education.

I’m still waiting for the other shoe to drop.’

It’s important to point-out that Laura Kipnis is a former Marxist-materialist, but nevertheless takes a principled stand against the overreach and authoritarian consequences of Title IX rules applied across the land. All Is Clear On Title IX And The State Of The Humanities?

A little behind the times might not be bad place to rest for a bit:

Roger Scruton gives J.K. Rowling her due, but spells aren’t prayers?

 

Happy Thanksgiving 2017

Whereas Thanksgivings past there was one four-minute long video of a single turkey attack, this year it’s time to get serious:  I’m linking to a video compilation of many turkey attacks.

You read that right, I’m embedding the code to a video that someone else compiled, of other people recording their turkey attack experiences in real life, and I’m putting that code on a platform that someone else coded so you can view this compilation right here!

How long is this entertaining, holiday-themed video you ask?

4:26 minutes!

***Should you click on another video link after the video stops playing on this platform, you will open a new tab and possibly spend hours viewing related videos in a mindless haze of vicarious living on that platform.

Who knows where you’ll end up?

Happy Thanksgiving!:

 

Two Wednesday Quotations

“Democratic and aristocratic states are not in their own nature free. Political liberty is to be found only in moderate governments; and even in these it is not always found. It is there only when there is no abuse of power. But constant experience shows us that every man invested with power is apt to abuse it, and to carry his authority as far as it will go.”

-Montesquieu, from ‘The Spirit Of The Laws

 “That all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness; that, to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed…”

From the ‘Declaration Of Independen

Repost-From Darwinian Conservatism: ‘The Evolution Of War And Lethal Violence’

Full post here.

‘Over the years, I have written a long series of posts on whether evolutionary science can adjudicate the debate between Thomas Hobbes and Jean-Jacques Rousseau over whether our earliest human ancestors were naturally violent (as Hobbes argued) or naturally peaceful (as Rousseau argued). Many social scientists have been vehement in taking one side or the other in this debate. But I have argued that John Locke took a third position that is closest to the truth–that our foraging ancestors lived in a state of peace that tended to become a state of war. Hobbes is partly right. Rousseau is mostly wrong. And Locke is mostly right.’

Much depends on where you start, for in seeking a definition of man’s State in Nature, enough to claim a moral and legal foundation for the justification of authority, this definition matters a lot. Much modern political philosophy has been engaged in trying to define who has the moral legitimacy to be in charge (I personally find myself attracted to the government having a role to secure life, liberty, and property…and little else).

Arnhart:

It’s easy to understand why the Rousseaueans love the bonobos–there’re the hippie apes who make love not war.

On the other hand, it’s also easy to understand why the Hobbesians love the chimps and not the bonobos, because the chimps are closer to Hobbesian expectations for a evolutionarily close human relative. Frances White once observed…’

Darwinian science can explain quite a bit about our behavior, both individually and in the aggregate, yielding insights grounded in data and close observations of how we actually behave, and how our closest ancestors in the wild also actually behave.

Yet, this field will also interact with what we already know of our natures based on the political, civil and religious institutions we see around us every day which I presume also reflect much of who we are and how we behave…especially with power (and why the separation of powers is so important).

This blog is concerned with a fundamental problem in the West since the Enlightenment: Some people are seeking to mold human nature and smash civil society and its laws (to be replaced with something else, often the remnants of failed authoritarian/totalitarian rationalist systems or…nothing).

Other folks are seeking inclusion into civil society from previous injustice and oppression by vast expansions of Federal authority. This has had important consequences for the moral claims to authority which currently justify that authority.

Still others are claiming legitimate moral authority from the Sciences and Human Reason which can easily outstrip the ability of the Sciences and our Reason to justify such claims. I often find myself retreating to a position of Skepticism regarding many such claims.

As has been pointed out to me, Lockean liberty does correct for Hobbes’ Leviathan, but when did individuals consent to such authority in the first place?

As previously posted:

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Presented by Lawrence Cahoone, at College Of The Holy Cross, and focusing on ‘An Essay Concerning Human Understanding.’

Via a previous post:

‘If a man in the state of nature be so free, as has been said; if he be absolute lord of his own person and possessions, equal to the greatest, and subject to nobody, why will he part with his freedom? Why will he give up this empire, and subject himself to the dominion and control of any other power? To which ’tis obvious to answer, that though in the state of nature he hath such a right, yet the enjoyment of it is very uncertain, and constantly exposed to the invasion of others. For all being kings as much as he, every man his equal, and the greater part no strict observers of equity and justice, the enjoyment of the property he has in this state is very unsafe, very insecure. This makes him willing to quit this condition, which however free, is full of fears and continual dangers: and ’tis not without reason, that he seeks out, and is willing to join in society with others who are already united, or have a mind to unity for the mutual preservation of their lives, liberties and estates, which I call by the general name, property.’

*Locke, John. Two Treatises Of Government. London: Everyman, J.M. Dent, Orion Publishing House. 1993.

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And the comments:

–Chris, do you have the exact date when man agreed to “join in society with others”

My response which has not really answered the question:

I’m still trying to figure out exactly when, or how, it was that each man was granted rights derived from God, or reason, or some sufficiently abstract principle(s) that keeps him free enough to be neither master nor slave, and at least free enough to choose voluntary association through protection of law, property, contract, and some of the ‘negative’ liberties.

Given my understanding of human nature and my own experience, I don’t see how this is possible without family, the dependence upon institutions, tradition and the habits derived from them forming the backbone of civil society. That may well be a lack of faith in human nature, but I consider it quite realistic

How the voluntary association and the obligations and duties to these institutions fit together is a matter of deep debate and one I clearly haven’t resolved.

Related On This Site: From Darwinian Conservatism-‘Smith and Strauss on Bourgeois Liberalism and the Philosophic Life’…Repost-From Darwinian Conservatism: ‘Nietzsche–Aristocratic Radical or Aristocratic Liberal?’

 

Timothy Snyder Responds To Steven Pinker’s New Book At Foreign Policy: ‘War No More: Why The World Has Become More Peaceful’

Repost-Thomas Sowell Discusses ‘A Conflict Of Visions’