See ‘The Liberal Mind‘ here.
Theodore Dalrymple at Law & Liberty:
‘In his autobiography, John Stuart Mill relates the mental crisis that he experienced as a young man when he asked himself whether he would be happy if all the reforms that he thought necessary were granted or achieved. Would they necessarily fulfill him?‘
In the absence of religious belief, one way of finding such a meaning in life is to attach yourself to a cause, the gaining of which is sufficiently distant to occupy you for years, and yet not totally impossible either. This imparts to you the pleasing glow of righteous transcendence, of doing good and feeling good at the same time.
‘One of the problems of the liberal mind is that it does not know where to stop. It is always searching for new problems to solve, not because the problems are so great or so important, but because without them it is deprived of its sense of purpose. ‘
Ken Minogue from the preface to ‘The Liberal Mind‘
‘Liberals engage the right mood by contemplating the experiences of those they take to be oppressed, in what I have called “suffering situations.” You might think this an admirable altruism amid the selfish indifference of the mass of mankind, and there is no doubt that it has often been sincere and that it could at times mitigate some real evils. But the crucial word here is “abstract.” The emotions are elicited by an image, as in the craft of advertising. The people who cultivate these feelings are usually not those who actually devote their time and energies to helping the needy around them, but rather a class of person—liberal journalists, politicians, social workers, academics, charity bureaucrats, administrators, etc.—who focus on the global picture.’
I would add that while I have my doubts about the religious true-believer and salvationist, I have particular doubts about the Neo-Romantic Environmentalist, the secular, progressive do-gooder, and the high liberal globalist shuttling between academy and government.
‘Contemporary liberalism does not depreciate emotion in the abstract, and in the abstract it sets great store by variousness and possibility. Yet, as is true of any other human entity, the conscious and the unconscious life of liberalism are not always in accord. So far as liberalism is active and positive, so far, that is, as it moves toward organization, it tends to select the emotions and qualities that are most susceptible of organization. As it carries out its active and positive ends it unconsciously limits its view of the world to what it can deal with, and it unconsciously tends to develop theories and principles, particularly in relation to the nature of the human mind, that justify its limitation.’
Trilling, Lionel. The Liberal Imagination: Essays On Literature And Society. The Viking Press: New York, 1950. (preface xiii).
It’s easy to believe that because you know one thing pretty well, or a few things reasonably well, that what you know is known by all, and that this knowledge is universal. What if what you can know is bound up with your experiences, and is acutely limited?
A 20th century address of such problems:
‘But my object is not to refute Rationalism: its errors are interesting only in so far as they reveal its character. We are considering not merely the truth of a doctrine, but the significance of an intellectual fashion in the history of post-Renaissance Europe. And the questions we must try to answer are: What is the generation of this belief in the sovereignty of technique? When springs this supreme confidence in human ‘reason’ thus interpreted? What is the provenance, the context of this intellectual character? And in what circumstances and with what effect did it come to invade European politics?’