Thursday Poem-Donald Justice

Men At Forty

Men at forty
Learn to close softly
The doors to rooms they will not be
Coming back to.

At rest on a stair landing,
They feel it moving
Beneath them now like the deck of a ship,
Though the swell is gentle.

And deep in mirrors
They rediscover
The face of the boy as he practices tying
His father’s tie there in secret

And the face of the father,
Still warm with the mystery of lather.
They are more fathers than sons themselves now.
Something is filling them, something

That is like the twilight sound
Of the crickets, immense,
Filling the woods at the foot of the slope
Behind their mortgaged houses.

Donald Justice

This one stays with me…

Tuesday Quotation-Sir Thomas More

‘The fact is, even the sternest ascetic tends to be slightly inconsistent in his condemnation of pleasure. He may sentence you to a life of hard labour, inadequate sleep, and general discomfort, but he’ll also tell you to do your best to ease the pains and privations of others. He’ll regard all such attempts to improve the human situation as laudable acts of humanity – for obviously nothing could be more humane, or more natural for a human being, than to relieve other people’s sufferings, put an end to their miseries, and restore their joie de vivre, that is, their capacity for pleasure. So, why shouldn’t it be equally natural to do the same thing for oneself?’

More, Thomas. Utopia. Penguin (trans. Paul Turner), 1965. Print.

Hmmm…

“His problem (Plato’s) with the arts was that they operated by images rather than by ideas, and thus that they might cloud the truth rather than clarifying it.”

Yes, and religious traditions, for example, also have interpretations of how one ought to reproduce the image.

“Whatever one thinks of Plato’s solution to this problem, I suggest that this is one of the problems that elicited his proposals for severe censorship of the arts he so obviously loved and had been trained in.”

Repost-Roger Kimball At Arma Virumque: ‘Santayana On Liberalism And Other Matters Of Interest’

Full essay here.

Worth a read:

‘My point is only that Santayana — the Spanish-born, Boston-bred, Harvard educated cosmopolite — stands out as an unusual specimen in the philosophical fraternity. He wrote beautifully, for one thing, commanding a supple yet robust prose that was elegant but rarely precious or self-infatuated’

and Kimball on Santayana’s interaction with William James:

‘Temperamentally, the two men were complete opposites — James bluff, hearty, the thorough New England pragmatist in manner as well as philosophical outlook: Santayana the super-refined, sonnet-writing, exquisitely disillusioned Catholic Spaniard. In many ways, Santayana was closer in spirit to William’s brother Henry.’

For what it’s worth, I recall a deeply Catholic lament and longing in the Spanish character, which can be combined with a kind of clear-eyed realism and stoicism, but not always. The faith runs deep in St Teresa and her passions, and despite Miguel de Unamuno’s rationalist influences, I remember a general preference for wisdom in the Tragic Sense Of Life.

Something clicked regarding Spain when I finally visited the Escorial outside of Madrid after many months of being in that city. It’s a grand castle of course, but it also struck me as rather plain, barracks-like at times. Very austere. It was explained that the Escorial was both a royal palace and a monastery:

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Quote found here:

‘Philip’s instructions to Herrera stipulated “simplicity of form, severity in the whole, nobility without arrogance, majesty without ostentation,” qualities clearly illustrated by the long sweep of these facades.’

That Catholic influence can also get a little intense:

‘El Escorial was built to honor St. Lawrence, who was burned on a grill. In order to remind the citizens of his martyrdom and sacrifice, the entire building is a grill. Yes, it is shaped like a grill. There are paintings of St. Lawrence on a grill, grills are carved into the doorways, the weather vain is in the shape of a grill, the backs of chairs are supposed to be grills, the list literally could go on forever.’

Maybe they got a little carried away during the Reconquest.

Any thoughts and comments are welcome.

Related On This Site: Wednesday Poem: Wallace Stevens-Anecdote of The JarSome Sunday Quotations: (On) Kant, Locke, and Pierce

British conservatism with a fair amount of German idealist influence: Repost-Roger Scruton In The American Spectator Via A & L Daily: ‘Farewell To Judgment’

Via The University Of British Colombia: Kant-Summary Of Essential PointsFrom Bryan Magee’s Talking Philosophy On Youtube: Geoffrey Warnock On KantSunday Quotation: From Jonathan Bennett On Kant

From The NY Times Book Review-Thomas Nagel On John Gray’s New ‘Silence Of Animals’From Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

From Edward Feser: ‘Nagel And His Critics Part IV’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

John Gray Reviews Jonathan Haidt’s New Book At The New Republic: ‘The Knowns And The Unknowns’

Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

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Friday Poem-Robert Frost

October

O hushed October morning mild,
Thy leaves have ripened to the fall;
Tomorrow’s wind, if it be wild,
Should waste them all.
The crows above the forest call;
Tomorrow they may form and go.
O hushed October morning mild,
Begin the hours of this day slow.
Make the day seem to us less brief.
Hearts not averse to being beguiled,
Beguile us in the way you know.
Release one leaf at break of day;
At noon release another leaf;
One from our trees, one far away.
Retard the sun with gentle mist;
Enchant the land with amethyst.
Slow, slow!
For the grapes’ sake, if they were all,
Whose leaves already are burnt with frost,
Whose clustered fruit must else be lost—
For the grapes’ sake along the wall.

Robert Frost

Six Links Somewhat Relevant In The Current Political Landscape

I’m still getting accustomed to the post 60’s political and cultural landscape in America, at least in response to the current round of progressivism; the idealism and utopianism of many collectivist platforms, and the election of Trump as some sort of response.

As someone of more conservative and religious temperment, but as someone who is not a believer and deeply committed to many projects of the Enlightenment, I’m just looking around for different types of liberalism.  Does equality always run aground on human nature?  Will pursuing broad definitions of the public good always lead to a corruption of the ideal of equality, and less freedom?

Joel Kotkin has an interesting piece Class Warfare For Republicans:

As a Truman-style Democrat left politically homeless, I am often asked about the future of the Republican Party.’

The Tea Party probably might not agree, nor maybe many social and religious conservatives.

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Walter Russell Mead seems to be envisioning a reinvigorated liberalism 5.0, arguing that the current union fights, ecotopia, high-speed rail plans, and progressivism aren’t necessarily the best way forward given America’s challenges.  There’s been a fundamental shift that we must adjust to, and it involves technology and globalization for starters.  Repost-Via Youtube: Conversations With History – Walter Russell Mead

Interesting post here:

‘It is important to note, however, that rampant government dependence and economic mismanagement are not exclusively blue-state pathologies. Corrupt and crony Republicans can be every bit as sleazy and dangerous as their Democratic counterparts. South Carolina, Alabama and Mississippi are on this list for good reason.’

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Perhaps conservative Briton Roger Scruton is just being nostalgic for what he describes as the old humanism, but there sure is a lot of Hegel informing his thought:

Hesitate!

“There is no need for God, they thought, in order to live with a vision of the higher life. All the values that had been appropriated by the Christian churches are available to the humanist too.”

And he laments the new humanism, which lacks the noblility of purpose of the old, and offers nothing positive:

“Instead of idealizing man, the new humanism denigrates God and attacks the belief in God as a human weakness”

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Copied from Will Wilkinson’s piece on Gerry Gaus’s then new book:

In sum, OPR defends public reason liberalism without contractarian foundations. It is Kantian without being rationalistic. It is Humean without giving up the project of rationally reforming the moral order. It is evolutionary but not social Darwinist. It is classical liberal without being libertarian. It is Hegelian and organicist without being collectivist or statist. It shows us how political authority can be justified but only by accepting that moral authority limits it. It pushes us to look towards the practical and reject the utopian while simultaneously maintaining that a truly free and equal social order is within our grasp. It rejects the aspiration of political liberalism to neutrality among conceptions of morality while simultaneously retaining its spirit by sectioning off social morality from other normative domains.

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Theodore Dalrymple on the new atheists.

Dalrymple:

‘The search for the pure guiding light of reason, uncontaminated by human passion or metaphysical principles that go beyond all possible evidence, continues, however; and recently, an epidemic rash of books has declared success, at least if success consists of having slain the inveterate enemy of reason, namely religion. The philosophers Daniel Dennett, A. C. Grayling, Michel Onfray, and Sam Harris, biologist Richard Dawkins, and journalist and critic Christopher Hitchens have all written books roundly condemning religion and its works. Evidently, there is a tide in the affairs, if not of men, at least of authors.’

As to these more radical groups splintering and applying pressure upwards upon institutions of learning (or at least remaining very vocal and demanding voices within them), I remain skeptical of merely relying upon an adaptable and healthy post-Enlightenment humanism to push back against them in the long-run.

It seems groups of post-Enlightenment individuals gathering to solve commonly defined problems is a risky business, indeed, or at least subject to the same old schisms and problems religious institutions underwent and continue to undergo regarding human nature. I think it’s fair to say people and institutions are often requiring of constraints, especially when it comes to political power and lawmaking; especially when it comes to the challenges our civilization faces from within and without in maintaining institutional authority.

I’d like to think that secularly liberal leadership, more broadly, including the people who want to be in charge of all of us (at their best operating from within moral communities of not too great a solipsism and self-regard) can resist such pressures. For there certainly are those who would fracture our institutions into rafts of post-Enlightenment ‘-isms’ and politicized movements often driven by illiberal ideologies; movements relying on the presumed self-sufficiency of reason while behaving quite irrationally.

I’m looking around and not seeing too much decency in American politics, lately.

Post-60’s, I’m seeing a lot of people sucked into radical discontent, righteous certitude and often religion-deep belief in secular ideals and ideologies, demanding immediate change often faster than institutional stability can keep up.

A.C. Grayling makes one of the better cases for morality without religious doctrine (in Britain), I’ve heard of late, but I’m not entirely sold these particular problems can be addressed sufficiently:

His recent public statements don’t help

People on the modern American right take issue with Rawls, but have they addressed his depth?:  From The American Conservative: Going Off The Rawls–David Gordon On John Rawls…Utilitarianism leads to problems.  Will the Rawlsian center-left hold up?:

From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’… From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum

Robert Nozick merged elements of Kant and Locke in a strong, libertarian defense of the individual A Few Thoughts On Robert Nozick’s “Anarchy, State and Utopia”From Slate: ‘The Liberty Scam-Why Even Robert Nozick, The Philosophical Father Of Libertarianism, Gave Up On The Movement He Inspired.’

Some Friday Quotations: (On) Kant, Locke, and Pierce

Tuesday Quotation-Edmund Burke On The French Revolution

‘A state without the means of some change is without the means of its conservation.  Without such means it might even risque the loss of that part of the constitution which it wished the most religiously to preserve.  The two principles of conservation and correction operated strongly at the two critical periods of the Restoration and Revolution, when England found itself without a king.  At both those periods the nation had lost the bond of union in their antient edifice; they did not however, dissolve the whole fabric.’

Edmund Burke, commenting on the French Revolution, in The Evils Of Revolution, What Is Liberty Without Wisdom And Without Virtue It Is The Greatest Of All Possible Evils, New York, NY. Penguin Group (USA) Inc., 2008.  Pg 8.