Our author finds Paglia a welcome, often contrary, voice:
‘Behind that devotion to heterodoxy lies something softer. She [Paglia] admitted that she’s chosen to censor herself in front of her students, no longer teaching them, for example, Billie Holiday’s “Strange Fruit,” a song about lynching, which was for years an important part of her course “The Art of Song Lyric.’
I had a very competent, very good professor tell me she stopped teaching Sylvia Plath for somewhat similar reasons. It was too much for some students.
‘In her slender 1998 book The Birds, for example, published by the British Film Institute, she [Paglia] writes that the Hitchcock classic is “in the main line of British Romanticism, descending from the raw nature-tableaux and sinister femmes fatales of Coleridge.”
One could do worse than study British Romanticism (Wordsworth, Keats, Mad Bad Byron), despite the problems that come in glorifying (M)an and (H)umanity. Some people are so busy glorifying (M)an they treat actual men appallingly. The record isn’t always so (I)deal.
‘Cosmic reality is both wondrous and terrifying to her. “The sublime,” she said, “opens up the vastness of the universe, in which human beings and their works are small and nothing!” The world may be less enchanted than it was when Paglia was a child, but she still stands in awe of it. Her life’s work has been to share that message with others.’
There’s plenty to share, and, for what it’s worth, John Williams playing Isaac Albeniz’ Cordoba can induce a sublime state for me (especially at minute 1:20):
I think this is more reflection and a desire for the holy and larger-than-myself (ducking away from busy streets, into the quiet interplay of shadow and sun, observing the stars carved into the ceiling and looking for patterns).
Dear Reader, I’m accustomed to my own little corner of the internet, where I traffic in low-traffic. I synthesize many of my own experiences, ideas and other people’s thoughts into occasional bursts of competency.
In the video below, Camille Paglia and Jordan Peterson discuss a shared view that post-structuralism (Foucault, Lacan, Derrida) has impoverished much of the humanities. As Paglia notes, the older-school New Criticism at least had some devotion to truth in its close textual readings.
She might share some similar intellectual ground with Peterson in using Nietzsche’s nihilist toolkit to examine many modern problems in the arts and where people are finding meaning in their lives (the move from Schopenhauer’s Will To Nietzsche’s Will To Power). Deploying Nietzsche’s Apollonian/Dionysian dichotomy, too, into pop culture gives Paglia some depth as she tries to synthesize high and low (Madonna, George Lucas, Alfred Hitchcock). Despite her affinity for actual 60’s Marxist radicals which I don’t share (many of whom LSD’d their way into oblivion), Paglia pushes against many feminists and careerists from this radical point-of-view.
She’s a popularizer appealing to a large audience and a contrarian in the sense of the word for which I have some respect.
In fact, both have an ability to appreciate and understand many knowledge claims made by many Englightment and post-Enlightenment fields of study. One shouldn’t have to become anti-empiricist (including nihilism), nor anti-humanist, in seeking a good humanities education.
Many postmoderns (and some Nietzscheans, for that matter) dislike being called-out their on relative ignorance of the sciences. From mathematics to statistics, from chemistry to biology, from psychology and on down the line to history, many institutionalized folks imagine themselves often standing outside, and in radical opposition to, the civilization and institutions they are entrusted to maintain.
One of the reasons I suspect both Paglia and Peterson are in a currently ‘semi-banished’ cultural space is that they both openly claim a respect for the wisdom and depth found in the Bible (whatever your thoughts on the transcendent claims to truth and knowledge found therein). It appears both take a deeply tragic view of life and human nature, and both reject the rejection of traditions so much in vogue these days.
Notice this is enough to upset the apple-cart of many ‘-Ists,’ from feminists to gender activists to many Left-leaning coalitions of political utopians and social justice seekers, often seeking institutional authority while claiming all current institutional authority is illegitimate. Many such ideas have become very mainstream, indeed.
If you haven’t noticed such ‘-Ists,’ it seems they and I’d argue, too, that you maybe should be paying more attention.
On the very serious crisis within the Catholic Church, the depth of the problem, and the way Papal authority is handling it:
‘Instead the faithful should press Francis to fulfill the paternal obligations at which he has failed to date, to purge the corruption he has tolerated and to supply Catholicism with what it has lacked these many years: a leader willing to be zealous and uncompromising against what Benedict called the “filth” in the church, no matter how many heads must roll on his own side of the Catholic civil war.’
Is it necessary to reclaim secular idealism from many secular idealists? Or at least, might it be necessary to provide an alternative to much unthinking liberal idealism which has come to govern many of our institutions?
Blond has ideas for conservatism in Great Britain, anyways:
‘Among the ideas that compete to determine the world’s future, one can count Catholicism, Islam, and (until recently) Marxism. But only one is dominant, hegemonic, and all-pervasive—liberalism.’
Blond’s apparent challenge to this form of liberalism is a return to the Catholic Church (if it ain’t exactly a neoclassical return to Platonic idealism):
‘The Catholic Church must reenter the political fray, not as a chaplain to left or right but as the herald of a new order.’
As an American, let me offer a brief family anecdote: I was raised by lapsed Catholics (Irish-Catholics mostly, thoroughly American, a little cynical, often skeptical and suspicious of authority). In that spirit, perhaps the below offers some insight into why many Boomers might have drifted away from the Catholic Church if not always towards secular humanist ideals:
There’s a Catholic girls’ high-school weekend retreat with the nuns, and the girls and the nuns are having a decent time of it. One of the girls is epileptic and starts to have seizures. The situation gets pretty serious, and, unfortunately, the nuns don’t handle it too well. In the telling, there’s much fear and diddling-around. Confusion sets-in. Time passes. The girl with epilepsy is halfway-abandoned for a bit. Although the poor girl eventually recovers, there’s a deeper suspicion of medical advancements lurking somewhere in the background. The nuns manage to impress a parochial mediocrity; a lack of calm, actionable knowledge and understanding.
Frankly, many people are happy to hit young girls in the knuckles in order to reinforce metaphysical ideas and correct behavior, the truth or falsehood of the ideas long ago internalized and no longer questioned. As long as many people get some kind of standing, purpose and security in the world, they’re happy to pay it forward.
As for me, I can’t say I don’t see a lot of parochial mediocrity and a lack of calm and knowledge in many federal bureaucracies these days (people with real power and authority over our lives, supposedly well-meaning). This is to say nothing of corporate HR departments and amongst many academics and the media. Pay insufficient tribute to the latest moral idea, and become a member of a clear minority. Refuse to gather around the high ideals and the increasingly complex rules that come with them (climate change, multiculturalism, diversity, human rights etc.) and be seen as morally suspect.
This is why I tend to welcome critiques of liberalism, but also continued satire when it comes to the Catholic Church, too (it’d sure be nice to have equal application and some backbone when it comes to Islam, especially when cartoonists get murdered for cartoons).
That’s what satire is for.
It doesn’t seem like much has changed regarding human nature, either, least of all within the Church (nor the increasingly predictable, increasingly pathetic Boomer vilification of the Church). Perhaps ‘love’ isn’t all you need.
Imagine critizing the radical discontents of the Left, which often drive the latest moral ideas within high-liberal thought; standing-up to some obviously contradictory and true-believing rightesousness?
***Beyond ‘strategic’ politics and philosophy, there are plenty of reasons like the rapid technological advancements and change going-on in our lives (genuine progress and a lot of choice in matters we haven’t always had). There are many downward pressures from global marketplaces, supply chains and mobile labor, too. Perhaps it’s harder to be local these days, and decent and derive the meaning one needs from friends, neighbors, and the kinds of constraints and rewards one has while living in the same place.
Possibly related on this site:
Ken Minogue framed it thusly, and he believes there’s going to be some authority in your life, but you’ve got be particularly careful about which kind, and which rules govern that relationship with authority:
‘Olympianism is the characteristic belief system of today’s secularist, and it has itself many of the features of a religion. For one thing, the fusion of political conviction and moral superiority into a single package resembles the way in which religions (outside liberal states) constitute comprehensive ways of life supplying all that is necessary (in the eyes of believers) for salvation. Again, the religions with which we are familiar are monotheistic and refer everything to a single center. In traditional religions, this is usually God; with Olympianism, it is society, understood ultimately as including the whole of humanity. And Olympianism, like many religions, is keen to proselytize. Its characteristic mode of missionary activity is journalism and the media.’
‘Progress, Communism, and Olympianism: these are three versions of the grand Western project. The first rumbles along in the background of our thought, the second is obviously a complete failure, but Olympianism is not only alive but a positively vibrant force in the way we think now. Above all, it determines the Western moral posture towards the rest of the world. It affirms democracy as an ideal, but carefully manipulates attitudes in a nervous attempt to control opinions hostile to Olympianism, such as beliefs in capital or corporal punishment, racial, and otherforms of prejudice, national self-assertion—and indeed, religion.‘
From Fellini’s ‘Roma.’ Fellini presents a kind of sinister and surreal Papal fashion show.
At least it isn’t a ‘bunga-bunga‘ party (maybe don’t leave models of governance to modern Italy?).
“Blond argues that over the past generation we have witnessed two revolutions, both of which liberated the individual and decimated local associations. First, there was a revolution from the left: a cultural revolution that displaced traditional manners and mores; a legal revolution that emphasized individual rights instead of responsibilities; a welfare revolution in which social workers displaced mutual aid societies and self-organized associations.
Then there was the market revolution from the right. In the age of deregulation, giant chains like Wal-Mart decimated local shop owners. Global financial markets took over small banks, so that the local knowledge of a town banker was replaced by a manic herd of traders thousands of miles away. Unions withered.”
Are we really in a Platonic decline, the kind of which required The Republic?: Are you a gold, silver or bronze medalist?
“The Peloponennisian War created the sorts of tension in Athens that would appear to support Thucydides’ analysis. Obligations to the community required greater sacrifice and presented a clearer conflict with the self-seeking “Homeric” pursuit of one’s status, power and pleasure. In political terms, people had to decide whether or not to plot against the democracy to bring off an Olgarchic coup. In moral terms they had to decide whether or not to ignore the demands of the community, summed up in the requirements of “justice,” in favor of their own honor, status, power, and in general their perceived interest. Plato was familiar with people who preferred self-interest over other-regarding obligation; his own relatives, Critias and Charmides, made these choices when they joined the Thirty Tyrants.
Arguments from natural philosophy did not restrain people like Critias and Charmides. Democritus argues unconvincingly that the requirements of justice and the demands of nature, as understood by Atomism, can be expected to coincide. Protogoras rejects the view that moral beliefs are true and well grounded only if they correspond to some reality independent of believers; admittedly they are matters of convention, but so are all other beliefs about the world. This line or argument removes any ground for preferring nature over convention, but at the same time seems to remove any rational ground for preferring one convention over another.”
‘In other words, whatever benefits the administration’s convoluted energy and emissions regulations may provide, they are costing American consumers and industry three times more than would a comparable carbon tax. Talk about negative impacts!’
I think this comment gets to the heart of what some folks were likely thinking:
‘Look, if we can model the economy, we can model the climate.’
Modeling anything so complex seems almost like ballast to the activism, but the photo-ops, now thosecame off without a hitch.
As previously posted: I can’t speak to Britain’s Green Party, but neither can anyone else apparently. Via David Thompson: ‘Incredibly Awkward Interview With Natalie Bennett.’ A train-wreck on the air with a lot of coughing… If some Britons aren’t engaged in the magical and doomsday cult thinking of back to nature utopianism, they’re apparently channeling that magical thinking into the Green Party political platform of free houses and money-tree utopianism.
In many instances, the loyalty that many people had for Communist and Socialist ideals has been transferred over to green causes. Many moral commitments that came with these ideologies, frustrated by the horrendous consequences and totalitarian regimes that resulted (Stalinist North Korea and Communist Cuba still sputter onwards), have been re-directed or can even appear re-branded within environmental movements.
YOU should feel guilty about the poor, the downtrodden, and the global victims of industrial activity. WE should ‘re-wild’ nature and bring it to a state it achieved before man came and despoiled it. Humans have the power to shape their world, but only if they follow the right ideals and the right knowledge, as well as perhaps feeling the guilt and commitment and passion that come with those ideals. WE should aim for a simpler, collective life, and feel ’empathy’ with everyone (oft times the noble savage) around the globe.
Perhaps we didn’t used to see [so many] genuine socialists out in public in the United States pushing green causes, but there’s now more than ever anti-corporate, anti-industrial activism finding expression within environmental movements. This activism can make its way into laws, and forms a major plank in the Democratic party platform nationally.
Whatever your thoughts on the natural world and conservation, I think it’s fair to say that from cartoons to schools to movies, there’s also been remarkable popular success in making environmental activism mainstream conventional wisdom; easy, cool and fun to join.
Rarely though, is there much discussion of the costs environmental laws can impose on private landowners and consumers (not just big real-estate developers and industrial interests) through compliance with the laws and higher prices. Supporters of environmental causes don’t often connect the dots between their interests and the potential for bureaucratic waste and mismanagement, nor the downright twisted incentives that can result for citizens, lawmakers and even budding scientists looking for grant money.
As we see in California, I think once you get enough public sentiment believing in the basic tenets of green thinking, then climate science, whatever its merits, often becomes a sideshow, while politics and money can become the main event.
***I think Monbiot was on much more stable ground when he appealed to J.S. Mill’s harm principle regarding people harmed by industrial activity. Sometimes people in industries just don’t care about some of the consequences of their actions, and legal recourse can be hard to come by for those without money or connections. There have been beneficial consequences to individuals’ health and to those parts of nature sought to be conserved…but again…at what cost?
That’s a nod to this site’s international readers. Maybe it’s worth posting some poems and music to share with others.
Thanks to everyone for stopping by. It’s appreciated.
Sailing After Lunch
It is the word pejorative that hurts. My old boat goes round on a crutch And doesn’t get under way. It’s the time of the year And the time of the day.
Perhaps it’s the lunch that we had Or the lunch that we should have had. But I am, in any case, A most inappropriate man In a most unpropitious place.
Mon Dieu, hear the poet’s prayer. The romantic should be here. The romantic should be there. It ought to be everywhere. But the romantic must never remain,
Mon Dieu, and must never again return. This heavy historical sail Through the mustiest blue of the lake In a really vertiginous boat Is wholly the vapidest fake. . . .
It is least what one ever sees. It is only the way one feels, to say Where my spirit is I am, To say the light wind worries the sail, To say the water is swift today,
To expunge all people and be a pupil Of the gorgeous wheel and so to give That slight transcendence to the dirty sail, By light, the way one feels, sharp white, And then rush brightly through the summer air.
***Wallace Stevens is often going meta and abstract, confusing nearly all readers, while indulging heavily in a lush Romantic style which later transitions to more blank verse modernism. He’s sailing and he’s writing. He’s charting new waters, the old dandy.
Neither Far Out Nor In Deep
The people along the sand
All turn and look one way.
They turn their back on the land.
They look at the sea all day.
As long as it takes to pass
A ship keeps raising its hull;
The wetter ground like glass
Reflects a standing gull.
The land may vary more;
But wherever the truth may be—
The water comes ashore,
And the people look at the sea.
They cannot look out far.
They cannot look in deep.
But when was that ever a bar
To any watch they keep
Some popular songs have buried themselves into people’s minds as well: Young love on a blanket. Shadow and sun. Days that seem to last forever. Songwriting that appeals to innocence and common experience.
Life’s got darker sides, too, and so does human nature. Atlantic City became an East-Coast economic center for legal gambling; an empire which rose and fell. The seediness was never that far from the surface.
Tzvetan Todorov is primarily a literary theorist, but it’s often worth highlighting the following:
“Or take the current fetishisation of The Science, or as Todorov calls it, ‘scientism’.”
“We experience this most often, although far from exclusively, through environmentalist discourse. Here, science supplants politics. Competing visions of the good are ruled out in favour of that which the science demands, be it reduced energy consumption or a massive wind-power project. This, as Todorov sees it, involves a conflation of two types of reasoning, the moral (or the promotion of the good) and the scientific (or the discovery of truth”
On this analysis, those who would defend skepticism and political conservatism against climate change politics (demanding less, much less and in some ways more, from their politics …and with a healthier understanding of what politics can do) are boxed out.
But our author is somewhat critical of Todorov’s approach:
“Any redemption of the hopes of the Enlightenment, any revival of the core principles of Enlightenment, from autonomy to secularism, can never be a purely intellectual exercise.”
Is there a turn back towards the Hegelian ‘we’ from the Kantian ‘I?’
Scruton’s attractive and practical deployment of the ‘lebenswelt’ in describing the day to day relationships in which we find ourselves (a tissue of contingencies, possibilities and ‘I’ ‘thou’ relationships) provides robust criticism of the totalitarian ideologies and scientism of post-Enlightenment ideological utopians. This has been highly valuable and rather courageous.
Are the potentially Hegelian dangers to abstract, absolutize and collectivize still present?
‘Now, I think that this is an accurate and honest presentation of Wittgenstein’s thought, except perhaps for the notion of “an independent world,” which sounds like a metaphysical assertion; but it also makes it look like Roger Scruton has fallen into the same kind of dark well as the “nonsense machine” of post-modernism that he examined in his other book.
First of all, if we have decided that the “emphasis” of Frege on truth is now to be replaced with the “more fundamental demand” that our language conform to “correctness,” alarm bells should go off. There is in fact nothing more fundamental than truth, if we are talking about knowledge or logic (and not just “communication”); and “correctness” could mean anything, varying with the standard that is applied to judge it. But we quickly get what the standard of “correctness” is, and that is the “common usage” that has “created the rules,” outside of which we cannot “look,” to govern our linguistic practice. These are rules that the invididual cannot decide for himself but that somehow “we,” collectively, in our “form of life” have created.
Key points there are that the autonomous individual and the “independent world” have both dropped out of the treatment. Scruton, as we might suspect for a Hegelian, does not speak up for the individual, but even his explicit invocation of the “independent world” is immediately voided by the assertion that only language itself, in its practice, correctness, and form of life, determines what is going to stand as the equivalent of truth. Thus, the chilling absurdity is that “the ultimate facts are language,” while, naively, we might think that facts are characteristics of the “independent world” that determine truth, as the Early Wittgenstein himself had said. In an objective world without facts, language is the substitute (whose status is somehow established by facts about the world).’
Addition: As a friend points out: Strauss is trying to get around the 2nd Nietzschean crisis of modernity, and the cinching and tightening of moral, political, and philosophical thinking into only an Enlightenment and post-Enlightenment pursuit of truth under Reason alone. The Natural Right and Natural Law Philosophies, including and a pursuit of the truth which can involve religion (Augustine?), or Greek conceptions of the good and the true as applied to the city-state vastly broaden and prevent the inherent nihilism in these waves of modernity as Strauss saw them…historicism being one of these Enlightenment pursuits, from political science to the social sciences to Hegelian and post-Hegelian historicism…the logic is followed to its inherently nihilistic ends. This poses a threat to individual liberty among other things…