The trees are in their autumn beauty, The woodland paths are dry, Under the October twilight the water Mirrors a still sky; Upon the brimming water among the stones Are nine-and-fifty swans.
The nineteenth autumn has come upon me Since I first made my count; I saw, before I had well finished, All suddenly mount And scatter wheeling in great broken rings Upon their clamorous wings.
I have looked upon those brilliant creatures, And now my heart is sore. All’s changed since I, hearing at twilight, The first time on this shore, The bell-beat of their wings above my head, Trod with a lighter tread.
Unwearied still, lover by lover, They paddle in the cold Companionable streams or climb the air; Their hearts have not grown old; Passion or conquest, wander where they will, Attend upon them still.
But now they drift on the still water, Mysterious, beautiful; Among what rushes will they build, By what lake’s edge or pool Delight men’s eyes when I awake some day To find they have flown away?
Andrew Sullivan and Antonio Garcia Martinez have a discussion (Judaism vs Christianity, time and distance shortening technologies, the darkness potentially coming as we dissolve our common, civic bonds).
Surely you trust the people in the Federal Government?
Here’s James Lindsay on the ideologies and ideologues filling many gaps within our institutions. The Humanities is the education where you can actually learn about your own human nature through dialog with the great voices of the past.
It’d be nice if such a defense weren’t necessary, but it is.
Alas, The New Yorker.
Don’t think the postmodern void and the search for meaning won’t suck on your legs as the tide goes out.
It’s okay to like the long-form stuff, high-quality cover art and criticism but…
…you will increasingly find reference to political violence, narrow true-belief and a rigid, cloying moralism. The logic was there, all along, beneath the human rights universalism, secular liberal idealism and profound moral concern for the ‘culture.’
The radicals haven’t changed all that much, but here’s one major difference: The new rules involve mainstreaming political violence and blaming your political enemies for it.
‘One study suggests that two-thirds of Americans between the ages of fifteen and thirty-four who were treated in emergency rooms suffered from injuries inflicted by police and security guards, about as many people as the number of pedestrians injured by motor vehicles.’
– Jill Lepore, New Yorker
Perry on Lepore’s piece:
This in a 5,000 word feature on the history of policing in the United States, which draws a link between the early role of police in suppressing slave rebellions, and police killings of Black Americans in the twenty first century.
‘We know that political bias warps cognition, sometimes catastrophically, and this is, I think, an example of that in action. Lepore read Feldman’s research and she misunderstood part of it, despite being an exceptionally intelligent person. Like many other Left-leaning Democrats, she is convinced that police brutality is a huge, under-acknowledged problem in the United States, and she therefore jumped to the conclusion that this wildly inflated ‘two-thirds’ figure was plausible.’
Previous links on this site from The New Yorker:
Our sacred National Parks and EPA regions, uniting all races, classes, genders, and species in a non-corporate, environmental utopia, are being despoiled by the dirty masses:
Carefully balanced rock towers make a pretty picture, but the proliferation of cairns, fuelled by social media, has negative consequences for the environment. https://t.co/q4BGmJtAHC
‘These developments owe much to the recent prominence of French postmodernist thought. Many young feminists, whatever their concrete affiliations with this or that French thinker, have been influenced by the extremely French idea that the intellectual does politics by speaking seditiously, and that this is a significant type of political action. Many have also derived from the writings of Michel Foucault (rightly or wrongly) the fatalistic idea that we are prisoners of an all-enveloping structure of power, and that real-life reform movements usually end up serving power in new and insidious ways. Such feminists therefore find comfort in the idea that the subversive use of words is still available to feminist intellectuals. Deprived of the hope of larger or more lasting changes, we can still perform our resistance by the reworking of verbal categories, and thus, at the margins, of the selves who are constituted by them.’
Not the ‘right’ kind of emptiness for Richard Brody, at The New Yorker, in Todd Phillips’ ‘The Joker.’
‘“Joker” is an intensely racialized movie, a drama awash in racial iconography that is so prevalent in the film, so provocative, and so unexamined as to be bewildering.’
Brody’s review is as much about historical events (The Central Park Five), and moral judgments surrounding these historical events (racist and nothing else, Trump is horrible) as it is about the movie.
Basic plot, aesthetics, and stylized choices are kind of what I’m after in a movie review, with some of the reviewer’s own expertise and respect for the reader’s intelligence thrown-in (should I see this movie?).
The Boston Evening Transcript
The readers of the Boston Evening Transcript Sway in the wind like a field of ripe corn.
— When evening quickens faintly in the street, Wakening the appetites of life in some And to others bringing the Boston Evening Transcript, I mount the steps and ring the bell, turning Wearily, as one would turn to nod good-bye to Rochefoucauld, If the street were time and he at the end of the street, And I say, “Cousin Harriet, here is the Boston Evening Transcript.”
‘There was a wonderful article by an editor at the magazine, Mary Norris, about commas. Wonderful, that is, until this passage, “That was during the Reagan Administration, when many of us suspected that Reagan had some form of dementia, but no one could do anything about it. The country was running on automatic.”
Such politicization can make for bad stewardship of the arts, certainly.
Perhaps New Yorker features are increasingly flogged to maintain readership in a competitive marketplace, or are being put to use for other purposes, like reaffirming political ideology and identities to signal the right beliefs and in-group/out-group loyalties. Many of the liberal pieties can be found on display at the New Yorker.
***Who do you trust for discussions of the arts and culture, and would you just rather publications be up front about their ideological bents and loyalties?
Or will this simply take care of itself?
As posted: Maybe some deeper currents from Romanticism to Modernism to Postmodernism are worth thinking about. As I see things, many people who care deeply about the avant-garde also can bind themselves to ever narrower political and ideological commitments.
The journey of The Western Self bears proper care.
According to some folks at The New Yorker magazine, the only answer to injustice is radical and revolutionary equality.
To be fair, the logic embedded within much radical chic usually reveals itself to be cool at first, the same old murderously bad doctrinaire utopianism a little later on:
My summary of Smith’s take: ‘I still read Andrew Sullivan and his thoughtful, potentially evil views, but when the mob comes to town, I’ll pretty much cave to the mob (The ‘-Ism’quisition). Although the NY Times is increasingly displaying the ideogical capture of the radical Left, as have many institutions, I really do need the paycheck.’
‘The New York Times, by its executive editor’s own admission, is increasingly engaged in a project of reporting everything through the prism of white supremacy and critical race theory, in order to “teach” its readers to think in these crudely reductionist and racial terms. That’s why this issue wasn’t called, say, “special issue”, but a “project”. It’s as much activism as journalism.’
A link on this site in support of Sullivan’s Oakeshottian political philosophy:
‘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‘
My rather cynical take on California, for which I harbor deep fondness: Many folks on the political Left tend to imagine that most deep knowledge and truth questions have been, or will soon be, settled in favor of their ideals (Equality, Peace, Diversity). They often make what I see as category errors when it comes to (R)eason and (S)cience.
If the big questions are settled, then, all that’s Left is to build the collective, human-rights based institutions which will guide (H)umanity to its (E)nds.
Ignore those radicals over there, they’re simply reacting against Enlightenment year-zero fascism:
To someone with such a point of view in California: Religious and social conservatives become a bothersome, backwards minority, while the honor and duty required to maintain a military are seen as antiquated, often ‘male’ and agressive (Colonial). The prudence required to maintain a balanced budget, and many basic rules, are increasingly seen through the ideological, tribal lens of identitarian politics (shut up, Karen).
Freedom comes with responsibility, but ‘liberation’ comes with many violent radicals, crazies, and true-believers.
How many actual individuals are leaving California because of the increasing social disorder in the cities, high costs of living and one-party politics?
‘I’m writing in response to your “Goodbye, Blue America” post, with its large “Leaving California” graphic. I left California four years ago. (It happens that I live in a different blue state now, and I want to leave this one, too.) There are so many reasons I left, but the urban unrest was a big part of it.’
Many people from other States (and countries)–>California
Many people from California–>Other Western States (Arizona/Nevada/Colorado/Oregon/Washington/Idaho) and back to their home States.
‘Noyce was like a great many bright young men and women from Dissenting Protestant families in the Middle West after the Second World War. They had been raised as Baptists, Methodists, Congregationalists, Presbyterians, United Brethren, whatever. They had been led through the Church door and prodded toward religion, but it had never come alive for them. Sundays made their skulls feel like dried-out husks. So they slowly walked away from the church and silently, without so much as a growl of rebellion, congratulated themselves on their independence of mind and headed into another way of life. Only decades later, in most cases, would they discover how, absentmindedly, inexplicably, they had brought the old ways along for the journey nonetheless. It was as if . . . through some extraordinary mistake . . . they had been sewn into the linings of their coats!
Here’s an observation so obvious, it might be worth saying: Relationship problems, and the darkest edges to them, are prime territory for female sentiment. Most guys, most of the time, aren’t so interested in the Hallmark/Dateline daytime murder drama.
Of course, all men and women are interested in whether or not a guy they know is capable of murder, especially the murder of a woman he’s with.
Many national media outlets (desperately clawing after what new tech/business models optimize), tend to view male/female relationships now through the lens of collectivist and ‘woke.’ Thus, Gabby Petito, and her tragic death at the likely hand of her boyfriend, moves from sentimental spectacle to politicized football (racial hierarchies, gender combat). Together, Petito and her boyfriend, were pursuing something like Youtube van life (a dead Youtuber’s van is discovered by live Youtuber’s van while all were pursuing Youtube-inspired dreams).
A deeper point: The spirited and justice-loving part of men ain’t going anywhere. This is more likely to manifest in the desire to punish injustice through physical force, to protect, and to hopefully serve with honor, if the rest of us get the incentives right. This leads to physical conquest and combat, military adventure, and lots of punches to the face on the walk home from school. The same parts of men can also lead to murder, abuse, rape, robbery and the rising murder rates we’re seeing in our cities.
There are some twisted souls out there.
Use yer common sense. Think about who you’re getting into that van with. Summon your reason and courage when you need them most. Think about which ideas people are using to frame this debate.
I have come to a still, but not a deep center, A point outside the glittering current; My eyes stare at the bottom of a river, At the irregular stones, iridescent sandgrains, My mind moves in more than one place, In a country half-land, half-water. I am renewed by death, thought of my death, The dry scent of a dying garden in September, The wind fanning the ash of a low fire. What I love is near at hand, Always, in earth and air.