At one point, before his slide into hard-drug use, Biden meets with King Abdullah of Jordan on behalf of refugees (an opportunity derived, he says, from “nepotism, in the best way possible”).’
Cox closes some (A)uthentic (S)elfhood distance between herself and Hunter Biden (measured in units of gritty, 12-step fellowship).
‘I kept thinking of that experience reading Biden’s book. I wish that Biden could acquire that kid’s gift of grace that’s born of humility, of receiving and giving help because we’re all in the exact same place. We all fall the same distance to the bottom.’
The bottom is wherever you say it is:–This topic has become so predictable, so bland, that even Hunter Biden is getting in on the action. First, the fall from grace, then the public redemption and appeal for forgiveness. Addiction’s a disease, just like cancer. We need more awareness and more social programs. Then comes a publicity tour. Some social media couch-sitting, maybe. The Romans had baths and we Americans have warm, therapeutic tongue-baths, open to the public.
The top is wherever you say it is: –I’m pretty sure one’s life will be immeasurably better by not spending it smoking crack or becoming an alcoholic. Shocking! I try and take people as I find them, and hope they do the same with me. Over-sharing is probably not a sign of an organized life, but nearly everybody deserves a little grace.
Also, think of the suffering you can avoid by not reading Hunter Biden’s ghostwriter or Ana-Marie Cox.
A few more thoughts (they’re totally free, after all): Many modernists tended towards genius-level artistry; looking inwards and spinning the suffering of life (reducing life) into form, coherence and a lot of truth. Then focusing outwards onto the world.
At the very least, this made some really interesting architecture, but also an architecture which divorced many people working inside these buildings, from many elements of their pasts, and day-to-day life.
Here’s an interesting presentation. There are some good reasons to re-evaluate things:
For the postmoderns, this task became harder, I’d argue, as the ground became more barren. Inner often becomes outer; all reduced to a (N)ow of (S)elf. That said, there are many geniuses and a lot of good art to inspire. For the post-post-moderns, there is some good stuff out there, too, but questions of epistemology and ontology remain nearly open.
How to live and what to do? Further downstream, in the current social, political and institutional worlds, you’re on your own, unless maybe you gain notoriety through celebrity. Beyond your family and friends, you’ll probably have to join a political tribe. Join a majority and find out later it was just a minority! Invest your money in a (C)ause.
Most of us, most of the time, can’t handle the kind of isolation that comes from such intellectual provenance. I think such insight has a lot of predictive value.
It’s almost enough to make a guy religious!
Let’s conserve weirdos, and innovation, free thought and free inquiry (now that new majorities are forming)?
Is this my political tribe, or can I just float free, as a (S)elf, floating on the surface of so many dangerous currents?
No one was harder than Billy Idol. While exploring his (S)elf, he’s nearly died many times over, and was banned from Thailand!
‘The truth is that Mozart, Pascal, Boolean algebra, Shakespeare, parliamentary government, baroque churches, Newton, the emancipation of women, Kant, Marx, Balanchine ballets, et al., don’t redeem what this particular civilisation has wrought upon the world. The white race is the cancer of human history; it is the white race and it alone — its ideologies and inventions.’
Yes and no, probably.
Traversing the rocky outcrops of the postmodern landscape can lead to occasional outbursts of moral grandeur. Beneath the fog, hilltops can present themselves as though all of ‘(H)istory’ is coming into view.
Bathing in the thermal pools of group identity, deep inside of this ritual or that, perhaps chanting ‘power-theories’ to feel some warmth and comfort; all may quiet the conscience for a time.
Sooner or later, though, action is required. The injustice becomes unbearable. The Self lies suspended atop ‘(H)istory’ and the utopias to come under its oppressions.
What were once Romantic visions of grandeur high above the clouds (is that an old German castle?) were still available to some Modernists, but maybe even fewer postmodernists, yet.
Where are these things headed?
Addition: It would seem I can state the radical case well enough that actual radicals are mistaking this post for one of sympathy.
Be careful where you put your Self, dear reader, as your moral sentiments, hope and despair will follow.
If I’m going to make an appeal to your Self, then at least let me do it in more pragmatic fashion, away from these many post-Enlightenment dead-ends and radical discontents.
Kelley Ross responds to a correspondent on Isaiah Berlin’s value pluralism, while discussing John Gray as well:
‘Now, I do not regard Berlin’s value pluralism as objectionable or even as wrong, except to the extend that it is irrelevant to the MORAL issue and so proves nothing for or against liberalism. Liberalism will indeed recommend itself if one wishes to have a regime that will respect, within limits, a value pluralism. I have no doubt that respecting a considerable value pluralism in society is a good thing and that a nomocratic regime that, mostly, leaves people alone is morally superior to a teleocratic regime that specifies and engineers the kinds of values that people should have. However, the project of showing that such a regime IS a good thing and IS morally superior is precisely the kind of thing that Gray decided was a failure.
Thus, I believe Gray himself sees clearly enough that a thoroughgoing “value pluralism” would mean that the regime of the Ayatollah Khomeini is just as morally justified as the regime of Thomas Jefferson. Gray prefers liberalism (or its wreckage) for the very same reason that the deconstructionist philosopher Richard Rorty prefers his leftism: it is “ours” and “we” like it better. Why Gray, or Rorty, should think that they speak for the rest of “us” is a good question. ‘
and about providing a core to liberalism:
‘Why should the state need a “sufficient rational justificaton” to impose a certain set of values? The whole project of “rational justification” is what Gray, and earlier philosophers like Hume, gave up on as hopeless. All the state need do, which it has often done, is claim that its values are favored by the majority, by the General Will, by the Blood of the Volk, or by God, and it is in business.’
And that business can quickly lead to ever-greater intrusion into our lives:
‘J.S. Mill, etc., continue to be better philosophers than Berlin or Gray because they understand that there must be an absolute moral claim in the end to fundamental rights and negative liberty, however it is thought, or not thought, to be justified. Surrendering the rational case does not even mean accepting the overall “value pluralism” thesis, since Hume himself did not do so. ‘
Technology can affect each of us personally and intimately; vast distances suddenly bridged and scaled downwards. Endless distractions.
How to live and what to do? Family, friends, neighbors, colleagues, people in the academy; some people are handling this change better than others, personally and professionally.
High rates of technological change are likely a leading cause for our institutional chaos right now; the political extremes dominating discourse, the shifting middle, the more visibly grubby political class members ascendance and the social media mobbing.
It seems many on the ideological Left are thinking the same (back to the Commune), despite a longer, rather successful march through many institutions and likely being overstretched at the moment (the dark web cometh).
I figure if you know how to value that which matters most, you’ll navigate alright. Don’t forget to do right by those you love, and those who love you: Work, effort, and sacrifice. Take a look at the stars when you can. Keep learning. Take it easy, sometimes.
I explore the fine line between being "woke" about racism and indulging in a kind of replacement Christianity complete with original sin, an Old Testament God and judgement day. Too much of the latter since about 2014. https://t.co/xxqq5cGs8D via @aminterest
Dorothy Thompson speculates who would go Nazi in a room full of people at a dinner party.
‘Kind, good, happy, gentlemanly, secure people never go Nazi. They may be the gentle philosopher whose name is in the Blue Book, or Bill from City College to whom democracy gave a chance to design airplanes–you’ll never make Nazis out of them. But the frustrated and humiliated intellectual, the rich and scared speculator, the spoiled son, the labor tyrant, the fellow who has achieved success by smelling out the wind of success–they would all go Nazi in a crisis.’
Power through discipline! Strengthen your will!
Intellectuals running things…who joins mass movements?
A return to Nature? To origins of faith? To a simple freedom in a wild land, and new understandings, with death in view? To visions of Romantic Primitivism becoming modern?:
Supple and turbulent, a ring of men Shall chant in orgy on a summer morn Their boisterous devotion to the sun, Not as a god, but as a god might be, Naked among them, like a savage source. Their chant shall be a chant of paradise, Out of their blood, returning to the sky; And in their chant shall enter, voice by voice, The windy lake wherein their lord delights, The trees, like serafin, and echoing hills, That choir among themselves long afterward. They shall know well the heavenly fellowship Of men that perish and of summer morn. And whence they came and whither they shall go The dew upon their feet shall manifest.
There are definitely interesting things going on with light in Wyeth’s work. It fills his paintings. I also find my eye and mind hovering between realist depiction and abstract arrangement of objects on the canvas.
‘Beneath the frequent prettiness, most of the pictures are just this side of harrowing, not just lonesome and melancholy but portraits of life as it seeps inevitably away. The wind that lifts the lace curtain in Wind from the Sea makes the hair on your arms stand up. Jamie Wyeth, Andrew’s son and a celebrated artist himself, confesses to being puzzled by the benign view of Wyeth’s work. “My father’s work is terrifying,” he said. It’s not sentimental. It’s luminous! But in a creepy way.’
Like many Americans, I find myself drawn to what I would call a New England plainness and Yankee work ethic and aesthetic, which is evident is some of Wyeth’s landscapes, at least. Long winters and deep woods. Shorter distances and stonier soil in the meadows. Perhaps a Puritan, high-minded spiritual reserve.
Or perhaps the Shaker work song ‘Simple Gifts’ adapted by Aaron Copland might be a good example of what I’m trying to get at.
So, is this representative of Wyeth? Perhaps. He did much of his work in Chadds Ford, Pennsylvania and Maine, but according to Wikipedia there may be other influences as well:
‘N.C. also fostered an inner self-confidence to follow one’s own talents without thought of how the work is received. N.C. wrote in a letter to Wyeth in 1944:
“The great men [ Thoreau, Goethe, Emerson, Tolstoy] forever radiate a sharp sense of that profound requirement of an artist, to fully understand that consequences of what he creates are unimportant. Let the motive for action be in the action itself and not in the event. I know from my own experience that when I create with any degree of strength and beauty I have no thought of consequences. Anyone who creates for effect — to score a hit — does not know what he is missing!”‘
So, I’m speculating. Addition: There’s also a strong modernist-influenced creative imagination at work here too, and like Hopper, the American question of what to do with all that space and wilderness.
Yet, a man able to walk familiar land, seeing it anew with keen eyes, hoping his senses pick up more than he knows, having a medium with which to express his thoughts seems a man who’s had some success in life, regardless of popular appreciation.
Of course, a concupiscent eye must come into tension with other parts of a man’s character.
Or at least when there was a tittering about his ‘Helga‘ paintings a while back.
‘Stopping to rest near a group of European spring beauties, he saw on a trail above him a young woman on a walk. Assuming she was alone, she moved off the trail, lifted her skirt, and defecated in the grass. Wyeth was charmed. “The white curve of her bottom was amazing,” he told Meryman. The little lumps she left tumbled downhill and stopped in the patch of spring beauties.’
Well, there you go, America.
A discussion of ‘Christina’s World,’ a well-known work of his does more justice than this brief post.
Here’s Sam Harris on police statistics, what conclusions one might draw from them, and why he disagrees with the empirical claims of Black Lives Matter as it presently stands (BLM has since removed the page). Rioting, looting and violence are crimes; outcomes of what presents itself to be a non-violent movement.
Despite the legitimate grievances and reasons to be angry, radical ideas act as accelerants, mobilizing resentment, aiming it outwards and towards destruction.
As a man of the Left on many issues (TDS, change-focused political philosophy), I imagine this makes Harris a particular target as a turncoat and heretic, alienating a good chunk of his audience. As a man dedicated to thinking problems through, however, using statistics towards greater knowledge of empirical problems, this makes Harris rather consistent.
It’s not like these problems haven’t been with us for a while. Without police protection, you’ll probably get worse outcomes and more retributive violence. A reader sends a link to The Confessions Of Bernhard Goetz, subway vigilante:
There’s a lot here: Genuine threat (thugs), fear, real victimization (previous muggings and a likely soon-to-be mugging), but also serious ignorance and over-reaction.
I imagine Goetz was a bit like a feral animal fleeing out of that subway car, up the station stairs and into the night.
From min 33:40:
The question to be litigated was whether the community would make a judgment about his (Goetz) own good faith belief….are we in a position to condemn him for over-reacting?
As Heather MacDonald has pointed out (a postmodern conservative of sorts, with a background in the humanities), there is crime, and there will be police and limited resources to target criminals, and there will be new technologies used within current police rules in acccordance with the laws.
It strikes this blog that focusing on data and actual victims of crime in communities (robbery, theft, gang/turf/drug wars etc.), and by extension, how the police approach these problems is a very reasonable [topic] despite the genuine racial tensions all about.
It also deeply threatens one of the core planks of the activist worldview: Namely, that an oppressed victim class must be led by activists against the oppressors who are using morally illegitimate state resources to punish them. For such folks, the system was always racist and rotten to the core, and thus requires their moral, social and political vision of a just society and their political activism to make it right.
Damn those who disagree.
Unsurprisingly, this is probably how you get campus protesters, university enablers and sympathetic mobs emotionally, financially, and personally justified in stopping Heather MacDonald from speaking and requiring her to get a security detail.
Now it’s just spilled out into the public at large.
My guess is, you are now more scared of disagreeing publicly, and you would be right:
Meanwhile, criminals, victims of crime, police officers and private citizens carry on.
“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility.’
‘Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied. ‘
‘Thirdly, even if the received opinion be not only true, but the whole truth; unless it is suffered to be, and actually is, vigorously and earnestly contested, it will, by most of those who receive it, be held in the manner of a prejudice, with little comprehension or feeling of its rational grounds. ‘
And not only this, but, fourthly, the meaning of the doctrine itself will be in danger of being lost, or enfeebled, and deprived of its vital effect on the character and conduct: the dogma becoming a mere formal profession, inefficacious for good, but cumbering the ground, and preventing the growth of any real and heartfelt conviction, from reason or personal experience.”
‘Romanticism (also known as the Romantic era) was an artistic, literary, musical, and intellectual movement that originated in Europe towards the end of the 18th century, and in most areas was at its peak in the approximate period from 1800 to 1850. Romanticism was characterized by its emphasis on emotion and individualism as well as glorification of all the past and nature, preferring the medieval rather than the classical.‘
For my piece, seeking poetic meaning, through the written and spoken word, moves many hearts and minds most deeply. Within such mediated and heightened, experiences of reality, many people forget their own senses and reason. A creative genius has created a work (a poem, a cathedral, your favorite song) where the creator’s senses and reason has become yours. You’re a bit like a walker on the forest floor; the creative genius the canopy overhead, filtering the sunlight to this tree and that. One need only look to revelation and myth, religious and ideological, to understand how powerful such works of the imagination are, and how such impulses within us, can be.
In the Romantic Age, this was channeled in specific directions.
I Wandered Lonely As A Cloud
I wandered lonely as a cloud That floats on high o’er vales and hills, When all at once I saw a crowd, A host, of golden daffodils; Beside the lake, beneath the trees, Fluttering and dancing in the breeze.
Continuous as the stars that shine And twinkle on the milky way, They stretched in never-ending line Along the margin of a bay: Ten thousand saw I at a glance, Tossing their heads in sprightly dance.
The waves beside them danced; but they Out-did the sparkling waves in glee: A poet could not but be gay, In such a jocund company: I gazed—and gazed—but little thought What wealth the show to me had brought:
For oft, when on my couch I lie In vacant or in pensive mood, They flash upon that inward eye Which is the bliss of solitude; And then my heart with pleasure fills, And dances with the daffodils.
William Wordsworth’s Lake District ain’t necessarily the cloud in front of you. Those clouds have come and gone. You are not really a cloud (though for a moment maybe you were, within the mind’s eye, the cloud and the looker and the poet, while reading the poem).
Who’s more likely to be Romantically inspired? Well, some temperaments more than others, I’m guessing. All of us to some extent, however, in the modern world. I think people whose education has come through modern channels are more likely.
In my experience, sometimes it’s the rationalist, the data scientist, or the physicist, when the brain-draining day’s work is done, who becomes most inspired to identify with modern, collectivist and Romanticized thought. These folks are often among the brightest, and the ones working with hardest data, and the most rigorous standards of getting at the truth. But, such folks are human, after all. Often, they want comforting fictions over harsh truths. Ideal utopias dot the horizon. Some rationalists can also be painfully naive when it comes to the motives others have in a shared enterprise (a bureaucracy, a political coalition etc).
Reality, the reality of privation, violence and criminality are still with us. Some people choose violence for dominance and leverage over others. Some people develop skills which involve harming you. Many people in rough neighborhoods are happy to get over on you, and that’s about it. Many people in rough neighborhoods choose not to live this way and cultivate and strive to keep what’s good alive, moving forwards.
Some very educated people, with good backgrounds, can be absolute assholes, and even dangerously criminal. This shouldn’t come as entirely surprising. Higher intelligence is certainly no guarantee of character.
‘Poverty’ has become a kind of big, conceptual bowl into which the imaginings of a post-Christian, humanistic, ethic have gathered. Some people have turned these ideas into what I regard as a rather idealistic (and ideological) platform, actualizing such ideas through emergent thought.
I suppose we’ll see.
On that note:
I remain skeptical of much environmental thinking, primarily in the realms of politics, law and ad hoc ethics. Many people here aren’t actually doing science. Many such knowledge and truth claims are serving various masters. Such ideas have become the glue holding many coalitions of humanists, anti-humanists, idealists and ideologues together, mediating the natural worlds and those of (M)an.
‘The real feat achieved by Gropius and his cohorts was to have recognized and exposed the sociopolitical and moral power of architecture and design. They wanted to exert “effective influence” on “general conditions,” fashion a more just world and turn all of this into a “vital concern of the entire people.”‘
‘Across all cultures, raising a child is considered one of the most rewarding things a person can do. Yet a chorus of campaigners, scientists, and journalists suggest that everyone should think twice before procreating.’
As I see things, many in the West are replacing belief in a deeper substrate of religious doctrines with belief in a substrate of secular humanist ideals and various flavors of political idealism.
There’s a kind of Neo-Romanticism going on, including religious impulses channeled through secular beliefs and in anti-capital, anti-technology and anti-human directions.
OUT: Old kooks
IN: New kooks
I’d like to remind folks that Peace Pavilion West, an Eco-Romantic Human Collective Going Back To Nature and Forward Towards Progress, is still accepting applications.
-Would you like to live in your OWN ecopodment as part of a living, working Community?
-Does 1,200 calories of guaranteed bug-paste and 8 glasses of fresh spring water a day sound good to you?
-Close your eyes: The day’s field labor is done. Honest sweat and natural musk mix with memory. Your mind, body and soul begin to rise towards the Cosmos, as each Community member joins hands, chanting Earthsong at dusk
True story: I was tutoring a girl in Seattle, and she was in the arts. Artists are often alone, more vulnerable, and she suddenly opened up about Climate Change.
This was one of the primary lenses through which she viewed the world, and it was predicting imminent disaster. Doom and gloom. The End Of The World Is Nigh. Her teachers and peers were eye deep in this acopalyptic thinking, and such ideas were clearly amplifying her anxiety.
I shared some of my interest in the Natural world, animals and experiences. We looked up some facts and discussed them for a bit. I told a bad joke or two. After both relaxing somewhat, I tried to suggest getting out a bit more and mixing it up. You got this.
“Only when humans are again permitted to build authentic urbanism — those cities, towns, and villages that nurture us by their comforts and delights — will we cease the despoiling of Nature by escaping to sprawl.”