‘They’d found a third body, half-naked, in an alley behind the SIFF Cinema Uptown. Ligature marks on the neck. Lack of oxygen to the brain was cause of death. Her body was twisted, as if lain, under a mound of trash. Two years of fentanyl, and three emergency calls had made her known to the authorities.
None of the junkies told of any dramas. She was good-natured, but alone. Sweet most of the time. She’d been running shortly before time of death.’
The night stretched out before me. Thoughts arose like so many stars. I found myself angry, strolling along. Angry at so many failures, for so long.
Just one guy taking a look at the world he found himself in and taking some photos and videos along the way:
‘Major Martin Manhoff spent more than two years in the Soviet Union in the early 1950s, serving as assistant army attaché at the U.S. Embassy, which was located just off Red Square at the beginning of his time in Moscow.’
‘In the early spring of this year, an angry dispute broke out in the United Kingdom between the mainstream Jewish communal organizations and the leader of the radical left, currently head of the Labour Party, who is Jeremy Corbyn; and a couple of days later, a roughly similar dispute broke out in France between the equivalent French Jewish organization and Corbyn’s counterpart on the French left, who is Jean-Luc Mélenchon; and the double outbreak suggested a trend, which raises a question. It is about America and the Democratic Party.’
Movements of radical and revolutionary liberation depend upon the removal of injustice, and solidarity around certain ideals. It seems as more individuals think in terms of group identity and identity politics, ‘the system’ becomes that which unites such identity groups against a common enemy, even if they come to have influence within ‘the system. ‘
Personally, I see ‘the system’ as largely comprised of everyday people engaged in maintaining the laws, traditions and institutions upon which we all depend. Such people often have their own reasons, thoughts and feelings as they go about their duties. Such activities are best done locally. Public trust in federal institutions is dangerously low at the moment, for many good reasons.
We could be in for a bad patch, indeed.
It seems more than fair to critique the laws, traditions and institutions which can and have brutally oppressed and excluded some, but how do the ideas and doctrines of radical liberation actually engage the energies and beliefs of the people within them? What are some consequences of these ideas in practice, shorter and longer-term? Why is authoritarianism so often claimed in enemies but never within these movements themselves (oh so human a characteristic…but a hallmark here), exacerbating authoritarian tendencies?
At its best, it seems to me the melting pot model engages the reasons people can become nasty, tribal, groupish, and violent towards one another, saying something like: ‘Follow the laws, become a citizen, learn the language, defend the country and get ahead. If you can’t get yourself ahead, get your kids ahead.’
There are obvious shortcomings of defending home and hearth, and that which is familiar and loved within such a model. It doesn’t necessarily scale, and people being what we so often are, can easily resist change and outsiders and new ideas when what’s new might enrich us. All of us can dwell in the natural ignorance of the head and the nostalgic sentiments of the heart for too long, and sometimes we can just be plain wrong.
Yet, the liberty allowed to pursue one’s own ends in such a fashion and the wisdom of seeing human nature more as it is, seem much more humane and capable of political stability and economic opportunity.
If you’re still with me, forget all the above, Dear Reader.
Clear your mind and focus on a single image. Allow this image to occupy your thoughts.
Relax as the image becomes a single, ancient eye. Now open this eye, a lizard’s eye, and see the New World.
Join the Snake Cult! (and enjoy some prime Arnie ‘mittel-English’):
I recall musical and deeply rhythmic English (Bowles was a composer who lived in Morocco for most of his life), along with a recurrent theme of Western innocence, ignorance and arrogance meeting ancient North African realities and brutalities.
‘Moments passed with no movement but then the snake suddenly made a move towards Allal. It then began to slither across Allal’s body and then rested next to his head. He was very calm at this moment and looked right into the snake’s eyes and felt almost one with the snake. Soon his eyes closed and he fell asleep in this position.’
What have you done with your I/Eye, dear Reader?
Something tells me the kind of fantastical savagery and imaginative schlock of Conan the Barbarian doesn’t quite capture the deeply moral, frighteningly real and lushly imagined Bowlesian world…
A healthy skepticism regarding politics and politicians probably wouldn’t hurt people self-selecting towards certain ideals with the idea of re-designing, re-shaping and ‘modernizing’ our institutions. I harbor many doubts about some Englightenment thinkers’ universal knowledge claims, though I recognize the foundational structure of many such ideas within many of our institutions:
‘The scientific study of politics is, then a great but limited achievement of our century. Like any other form of understanding, it gains its power from its limitations, but it happens that the specific limitations of science in its fullest sense are restrictive in the understanding of human life. But political science often escapes this limitation by ignoring the strict requirements of science as a discipline. Much of its material is historical and descriptive, as indeed it must be if we are to recognize that any understanding of the government of modern states cannot be separated from the culture of the people who live in them.’
Minogue, Kenneth. Politics. Oxford: Oxford University Press, 1995. (Pg 93).
‘The tattoo in modern society is thus a subject of greater interest and deeper significance than might at first be supposed, a subject worthy of reflection and a possible departure point for an assessment of the soul of modern man.’
Being something of a coward, I wouldn’t approach a bunch of guys outside a biker bar asking just what in the hell’s going on with all those tattoos.
‘Prison tat?’ doesn’t seem like the best icebreaker while strolling the Vegas strip.
Maybe soothing isn’t always what you need or want from your (A)rt?
Some of the stuff is pretty ecstatic:
Tyger Tyger, burning bright, In the forests of the night; What immortal hand or eye, Could frame thy fearful symmetry?
In what distant deeps or skies. Burnt the fire of thine eyes? On what wings dare he aspire? What the hand, dare seize the fire?
And what shoulder, & what art, Could twist the sinews of thy heart? And when thy heart began to beat, What dread hand? & what dread feet?
What the hammer? what the chain, In what furnace was thy brain? What the anvil? what dread grasp, Dare its deadly terrors clasp!
When the stars threw down their spears And water’d heaven with their tears: Did he smile his work to see? Did he who made the Lamb make thee?
Tyger Tyger burning bright, In the forests of the night: What immortal hand or eye, Dare frame thy fearful symmetry?
If you hadn’t noticed, many people claiming child-rearing should be monetized, and that every (S)elf is sacred, are probably not going to be satisfied with more commodification of children and atomization of (S)elf.
People want to believe stuff, act righteously in the world and be an important part of a group. We get the heroes we deserve:
There are other ideals most such folks I’ve spoken with hold higher as good, beautiful and true. Unfortunately for me, as I see the world, such ideals typically ‘labor in the negative.’
Solidarity, brother: These would include the grudge-holding and anti-corporatism of the Union Left, cartelizing the labor market, and placing onerous labor laws upon entire populations through collectivization (play the game or you don’t work and your vote won’t matter much at all). Good luck being an individual in this landscape.
Religions Of Man: Socialism and Communism claiming ‘scientific’ knowledge of (M)an’s ends (the people in charge, after the violent revolution, will know your ends better than you ever could). Global Workers of the World Unite! Your death was for the greater good.
There is no World, man. What does your body feel? Or take the postmodern relativism and nihilism spilling from our universities (there’s no objective reality) and existentialist chic increasingly found amongst our young. There are some very deep thinkers to inspire here, and great works of art, but where is this all heading? Should I even ask such a question, Man?
One-World Government(Surprisingly Fragile & Authoritarian): Or take the kind of ‘-Ismology’ and latest moral-cause crusades our politicians must increasingly surf into power (do they even believe some of this s**t?).
Meanwhile, the realities of local conflicts and populations consistently move in their own directions and deals with foul tinpot dictators continue (which probably feeds into the postmodern cynicism). A la Ken Minogue, I’ve been viewing such movements as containing a lot of over-extended utilitarian logic and ‘Olympianism.’ This scaling of liberal ideals congeals into a kind of authoritarian egalitarian paternalism. There’s much to guide us within the best of Civil Rights Activism, undeniably, but, what are the practical consequences should this ideal become the highest thing around?
Well, Dear Reader, one way around this seemingly inexorable pull of the modern and postmodern, and the atomization of (S)elf, is towards a kind of Hegelian-inspired ‘Romantic Conservatism’, or back to the family, the land, the local and of course, the universal found in God.
A rampaging modernity ignores the centrality for human beings of community, home and settlement and leaves behind nothing but atomised individuals, “living like ants within their metallic and functional shells.”
…This pervasive sense of homelessness can be overcome, Scruton believed: “underlying that sense of loss is the permanent belief that what has been lost can also be recaptured,” albeit in a modified form, “to reward us for all the toil of separation through which we are condemned by our original transgression.” And he saw this redemptive faith as “the romantic core of conservatism, as you find it—very differently expressed—in Burke and Hegel, in Coleridge, Ruskin, Dostoevsky and T.S. Eliot.” It was found also in F.R. Leavis, who insisted in The Great Tradition (1948) that superior literature displays “a vital capacity for experience, a kind of reverent openness before life, and a marked moral intensity,” and found these qualities present pre-eminently in the novels of Jane Austen, George Eliot, Henry James, Joseph Conrad and D.H. Lawrence. For Leavis, Scruton explained in The Philosopher on Dover Beach (1990):
In the Q & A afterwards, Scruton receives about as pointed a post-lecture questioning on his metaphysics as I’ve seen.
Is there a turn back towards the Hegelian ‘we’ from the Kantian ‘I?’
However attractive and practical Scruton’s 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); however useful the ‘lebenswelt’ might be providing robust criticism of the totalitarian ideologies and scientism of post-Enlightenment ideological utopians, are the 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…
Today, rousing from sleep, if your first sight was that of a young couple consumed by one another, silent within the silences of conversation, would it be as dark as the following?
I hope not!
Thanks to a reader.
From Richard Wilbur’s ‘Love Calls Us to the Things of This World’
…“Oh, let there be nothing on earth but laundry, Nothing but rosy hands in the rising steam And clear dances done in the sight of heaven.”
Yet, as the sun acknowledges With a warm look the world’s hunks and colors, The soul descends once more in bitter love To accept the waking body, saying now In a changed voice as the man yawns and rises, “Bring them down from their ruddy gallows; Let there be clean linen for the backs of thieves; Let lovers go fresh and sweet to be undone, And the heaviest nuns walk in a pure floating Of dark habits, keeping their difficult balance.”