‘If you are a libertarian, you are already resigned to the fact that most fashionable people think of you as a nutcase. Today we are going to ask you to crawl a little farther out on that limb, and suggest that you replace your libertarian views with thoughts that are even more extreme.‘
However, there’s another meaning of idealist in English—a historical one. Idealism is actually a philosophical school. Or rather a number of philosophical schools. I find the term most useful as it pertains to the line from Plato to Hegel to Emerson to Dewey. (It sometimes helps if you think of them as evil kung-fu masters.)
‘Used judiciously and with a suitably grim humour I think Plato can be a help. On the one hand he suggests that the issues raised by the relation of Showbiz to the rest of society have changed little over more than two thousand years. On the other, that the myriad effects of high-tech modern illusionism, both social and political, should not be too casually brushed aside.
‘Popper’s World 3 is in some respects reminiscent of Plato’s realm of the Forms, but differs in that Popper takes World 3 to be something man-made. As I noted in the earlier post just linked to, this makes his positon at least somewhat comparable the Aristotelian realist (as opposed to Platonic realist) view that universals are abstracted by the mind from the concrete objects that instantiate them rather than pre-existing such abstraction.’
‘Aristotelianism is actually opposed to that sort of materialism [Heraclitus and atomic doctrine] but Aristotelianism carries the war so far into the enemy camp that it’s actually very hard to reconcile the Aristotelian philosophy with the modern scientific enterprise which says a lot about atoms, the movements of particles…matter and that sort of stuff….
‘…and indeed I think it was no accident that when the modern scientific enterprise got going, it got going by throwing away the Aristotelianism which had so dominated the Middle-Ages.’
But, Platonism is much easier to reconcile with the modern scientific enterprise and that’s why I think, since the Renaissance, really, Platonism has lived on after the death of Aristotelianism because that’s a philosophy you can use, or be influenced by, if you’re seeking to show how scientific and spiritual values can be reconciled…if you want to do justice to the complexities of things where materialism is giving just too simplistic a story.’
If you’re interested in critiques on the effects of rationalism and utopianism in politics and political theory, and a defense of the familiar and the traditional in the face of Socialist, Marxist, and other ideologies, it’s probably worth looking into.
Drop a line if this is your area.
‘That Oakeshott’s thought does not in the end hang together may not be very important. What system of philosophy does? But the fact is ironic given his intellectual antecedents. He was one of the last of the British Idealists, who, as opponents of empiricism, understood truth not as meaning correspondence with any kind of external reality but as a form of internal coherence in our thinking.’
‘He wrote for himself and anyone else who might be interested; it is unlikely that anyone working in a university today could find the freedom or leisure that are needed to produce a volume such as this. Writing in 1967, Oakeshott laments, ‘I have wasted a lot of time living.’ Perhaps so, but as this absorbing selection demonstrates, he still managed to fit in a great deal of thinking’
The empricial realism and transcendental idealism of Kant is not mentioned
-In writing an entire undergraduate thesis on Kant’s transcendental idealism, Niall Ferguson sketches a Kissinger who bypassed the historical determinism of the Hegelians and the economic determinism of the Marxists. Freedom has to be lived and experienced to thrive and be understood, and Kant gets closer to championing this conception of individual freedom than do many German thinkers downstream of Kant. -According to Ferguson, this still tends to make Kissinger an idealist on the idealist/realist foreign policy axis, but it also likely means he’s breaking with the doctrines which animate many on the political Left, hence his often heretical status.
The black and white was made in 1924, and is probably most evocative of noir.
I think Raymond Chandler’s High Window is the best of the detective novel.
Here are some quotations of his, if you’re interested.
“Los Angeles was just a big dry sunny place with ugly homes and no style, but good-hearted and peaceful. It had the climate they yap about now. People used to sleep out on porches. Little groups who thought they were intellectual used to call it the Athens of America.”
Here is the link. It’s been a long time since they just reviewed the book and not the author.
The poem that most came to mind:
Acquainted with the Night
I have been one acquainted with the night. I have walked out in rain—and back in rain. I have outwalked the furthest city light.
I have looked down the saddest city lane. I have passed by the watchman on his beat And dropped my eyes, unwilling to explain.
I have stood still and stopped the sound of feet When far away an interrupted cry Came over houses from another street,
But not to call me back or say good-bye; And further still at an unearthly height, One luminary clock against the sky
Proclaimed the time was neither wrong nor right. I have been one acquainted with the night.
‘Therein lies the central tension of Speak, Memory. Its prose is meticulous, suggesting memory as an exercise in exacting dictation from an omniscient oracle, yet its message points to memory as mutable, prone to the passage of time and the vagaries of imagination’
“Nabokov in America” is rewarding on all counts, as biography, as photo album (there are many pictures of people, Western landscapes and motels) and as appreciative criticism. Not least, Roper even avoids the arch style so often adopted by critics faintly trying to emulate their inimitable subject.’
What’s more American than an exiled member of the Russian aristocracy intimately making his way into the English language and peering out from a thousand Motor Lodges?
A little bit about politics and also the politics amidst fellow writers and critics:
‘…when in doubt, I always follow the simple method of choosing that line of conduct which may be the most displeasing to the Reds and the Russells.’
‘Who’s in, who’s out, and where are the snows of yesteryear. All very amusing. I am a little sorry to be left out. Nobody can decide if I am a middle-aged American writer or an old Russian writer—or an ageless international freak.’
On his professional collection of butterflies:
‘The pleasures and rewards of literary inspiration are nothing beside the rapture of discovering a new organ under the microscope or an undescribed species on a mountainside in Iran or Peru. It is not improbable that had there been no revolution in Russia, I would have devoted myself entirely to lepidopterology and never written any novels at all.’
Via Youtube: An interviewer, Nabokov and Lionel Trilling discuss ‘Lolita:’
‘While I am complaining, I will also note that Scruton has nothing to say about how several of these figures—especially Žižek and Alain Badiou, along with Jacques Derrida, who is barely mentioned here—have played a role in the so-called “religious turn” of humanistic studies, in which various movements generally called “postmodern” find a significant place for religion in their reflections, if not in their beliefs or practices. This marks a significant departure from the relentless secularism of most earlier forms of European leftism, and that deserves note. Nor does Scruton account fully for Jürgen Habermas’s reputation as a centrist figure in the German and more generally the European context. (Habermas too has spoken more warmly of religion in recent years.’
I’ve heard Scruton’s rather sober vision of the good society referred to as ‘Scrutopia’ by dissenters:
So, what is all this Nothing-ness about? ‘My view’, says Scruton, ‘is that what’s underlying all of this is a kind of nihilistic vision that masks itself as a moving toward the enlightened future, but never pauses to describe what that society will be like. It simply loses itself in negatives about the existing things – institutional relations like marriage, for instance – but never asks itself if those existing things are actually part of what human beings are. Always in Zizek there’s an assumption of the right to dismiss them as standing in the way of something else, but that something else turns out to be Nothing.’
‘Clarity: As I’ve said, the movie abstracts from concrete reality certain general character types, purges from them the nuance and complexity in which we find these general patterns embedded in everyday life, and re-embodies them in extreme characters so that we might more carefully consider those types. Just as we know more clearly what it is to be a triangle by abstracting from particular triangles (red ones, green ones, triangles drawn in ink, triangles drawn in chalk, etc.) and considering the general pattern, so too does the movie allow us to see more clearly what it is to be a desperate man, a cruel man, a weak man, a dishonest man, a broken man, and so on, by way of its skillful caricatures.
So, in its integrity, proportion, and clarity, Glengarry has the marks of a beautiful thing, despite its grim subject matter. One need not admire and approve of Satan in order to admire and approve of Dante’s or Milton’s literary representations of Satan, and one need not admire or approve of the sorts of people represented in a film like Glengarry in order to admire and approve of the representation itself.’
‘You call yourself a salesman you son-of-a-bitch?:’
For those who’ve ever had a real job, and seen people at their best and worst, or been reasonably honest about their own motivations and willingness to be do right by others under duress, well, there’s a lot of truth to be found in this particular work of art.
Like boxing gyms and MMA matches, or call-centers full of debt collectors, or daily life on public city buses, the stuff of humanity is pretty much the same as anywhere else, just more raw and closer to the surface.
On fuller display, perhaps.
Feser provides some reasonable context, here, the kind that forms the backbone of a good Catholic education, and which this blog considers to have enriched the debate.
For those who didn’t ask!:
As this blog sees things, the modernist project is not explicitly ideological, but it is extremely ambitious: Make it new. Start from the ground up, or go back to the foundations and take a really good look, and have the individual genius start building his own, new foundations (alone or in contact with others, such as the Bloomsbury Group).
It takes really talentedindividuals to pull this off; often individuals with previous exposure to tradition; young practitioners with enough talent and perseverance, as well as enough of a pedagogy to inherit and rebel against should they choose.
As this blog has noted, it’s not hard to witness a string of causation between high modernist aims and a lot of the modern and postmodern aimlessness we see all around us. There sure are a lot of poseurs and would-be artists bobbing in the postmodern stew, left to sort out the entire world and their relation to it alone, or upon a stage (as alone and not alone as one can be).
They write these f**king art blurbs before they have any art! What the f**k is this lady doing?:
‘The most useful definition of modernist fiction I’ve encountered comes from Brian McHale’s Postmodernist Fiction. He says modernist fiction tends to “foreground epistemological questions” such as “How can I interpret the world I’m part of? What is there to be known? Who knows it? What are the limits of that knowledge?” In contrast, postmodernist fiction tends to “foreground ontological questions” such as “What is a world? What kinds of worlds are there and how are they constituted? What happens when…boundaries between worlds are violated?’
The above can invite all manner of despair and isolation, and perhaps a deeper cynicism we see in upcoming generations’ rather pervasive desire for fame and recognition.
The above can also exacerbate the spiritual and meaning-making demands individuals place upon the Marketplace, the Church, and in The Media and The Academy (where an authoritarian/totalitarian radical Left seeks to control institutions, institutions where a kind of Western secular humanism and standard-issue political idealism often dominates).
As I see it, I cannot call myself a believer in the questions the Catholic Church claims to to be able to answer, but many modern political and politico-philsophical movements are incomplete at best, and dangerously wrong at worst.
Ah well…there’s my two cents.
There’s good art to be found, of course, but like most well-made things, good art is relatively rare, its ultimate value and quality endlessly disputed, but perhaps, enduring.
–Born and raised in Chicago, Mamet seems pretty old-school and pretty tough. He reminds me a bit of Norman Mailer, verbally pugilistic and combative, though unlike Mailer he’s taken a different turn into ju-jitsu, instead of boxing, as well as into a different set of motivating principles. Alec Baldwin’s Death-Of-A-Salesman-on-steroids speech from Glengarry Glen Ross is a well-known example of Mamet’s work (demonstrating the kind of balls-out truth-telling dialogue from which Baldwin has possibly not recovered). I’m guessing Mamet grew-up back before anti-bullying campaigns and excessive political correctness became the norm.
***As I understand it, Thomas Sowell, after becoming a young Marxist eventually became a young ex-Marxist, embracing a hard-bitten empiricism regarding outcomes and results, not the intentions, of economic and social policies. See him discuss his later vision of human nature and political organization in a Conflict Of Visions.
–Mamet cites the Bible, but mainly the Talmud as a source of wisdom and knowledge to draw upon as a guide for flawed human nature. Jewish folks in the U.S. have traditionally formed a reliably liberal/Democratic voting bloc, so unlike many Christian religious conservatives, they aren’t necessarily voting Republican. There are no doubt many reasons for this, but to be sure, there are also many tales of neoconservatives ‘mugged’ out of the social sciences and policy-making halls of the liberal establishment into doubt and skepticism, some chased away by the New Left. There is also a conservative Christian/Jewish pro-Israel alliance which has traditionally been strong on national defense (some fundamentals of that American/Israeli relationship may be changing).
Religious belief can ground one in a kind of traditional and tragic view of human nature. This, say, as opposed to human nature understood as simply a blank slate or existentialist absurdity, or by some political movements as human clay to be molded with the right knowledge and right people in charge of our social institutions (they always seem to nominate themselves). As Mamet discusses in the video, there are distinctions to be made between Talmudic justice and social justice.
I’m guessing he might agree there are distinctions to be made between abstract equality and equality under the law (the exception of Civil Rights and black folks held under the civil laws is discussed). I’m also guessing he’d argue there are distinctions to be made between life, liberty, and the pursuit of happiness on one hand, and liberation theology and/or individual freedom granted by a rights-based cohort in charge of government on the other.
–Mamet also touches on the fact that the arts aren’t a political endeavor. If writing a play is simply a didactic enterprise and/or a vehicle for deploying a political philosophy (Ayn Rand?), then I think the artist has probably failed in some fundamental way to show the audience/reader a unique truth which only that work of art has to show. Didactic art can come across as clunky at best, pure propaganda at worst.
Personally, I tend to believe that politics, religion, convention and popular thinking all have trouble with the arts.
Anyways, this is just a brief summary. Any thoughts or comments are welcome.
‘The minor vogue and rapid extinction of Imagism, a movement whose influence we still feel, has been hashed over by literary critics for a century. Its rehearsal here is merely to bring the poem into focus within the slow progress toward the densities of language, the images like copperplate engraving, that made Pound Pound.’
Thorough and well done.
The result would echo back to the States years later:
Once we start arriving at ‘ecological’ appreciations of nature, and the postmodern, confessional altar of Self and the turn inwards to the Self a subject for the art, and the desperate search for meaning, I get more and more turned off, for my own reasons. Such good poems will carry on.
After the Yale Silliman silliness and the Charles Murray Middlebury madness, a cruder skepticism might recommend writing many humanities/social sciences departments off altogether (hey, it’s Middlebury, after all).
Some departments are so open-minded, it seems, they’re allowing students to chant James Baldwin as though his spells will ward off the evil spirits of white-devilry (there’s still an air of the psycho-drama about all this). Perhaps, just perhaps, a University isn’t the type of place where angry mobs should shout-down invited speakers, hunt them to the after-party, and beat them away into the night.
Mockery and laughter can work wonders in the face of true-belief and rigid ideology (that’s not funny!), but relatively fewer people have the wisdom, moral courage and humility to earn back the trust to educate, not indoctrinate.
Frankly, I’m not holding my breath as long as enough money and influence are at stake, and the stakes, as they say, are still pretty low.
At least now a broader swathe of the American public has gotten a look at the unhealthy radical group-think festering within, the kind which arrives when ideas and bad ideas, unchallenged, are allowed to rule the roost. The consequences such ideas are having upon the pursuit of truth are damning.
‘In the shorter term, postmodernism has caused an impoverishment of much of the academic humanities, both in the quality of the work being done and the civility of the debates. The sciences have been less affected and are relatively healthy. The social sciences are mixed.
I am optimistic, though, for a couple of reasons. One is that pomo was able to entrench itself in the second half of the twentieth century in large part because first-rate intellectuals were mostly dismissive of it and focused on their own projects. But over the last ten years, after pomo’s excesses became blatant, there has been a vigorous counter-attack and pomo is now on the defensive. Another reason for optimism is that, as a species of skepticism, pomo is ultimately empty and becomes boring. Eventually intellectually-alert individuals get tired of the same old lines and move on. It is one thing, as the pomo can do well, to critique other theories and tear them down. But that merely clears the field for the next new and intriguing theory and for the next generation of energetic young intellectuals.
So while the postmodernism has had its generation or two, I think we’re ready for the next new thing – a strong, fresh, and positive approach to the big issues, one that of course takes into account the critical weapons the pomo have used well over the last while’
“In the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
Apart from the rare genius, it seems the arts tend to ferment in groups and schools, made up of individuals with their own ideas, reacting to each other and events; reacting to their own developing talents and finding out through trial and error what works within some semblance of a tradition.
Culture matters, in the sense that the value a civilization chooses to place in one activity over another can dramatically affect outcomes for that particular activity; a framework emphasizing and incentivizing the activity to live on in hearts and minds of individuals.
Perhaps Modern Art just needs to be put into broader contexts, given deeper roots which can nourish the talent already being born.
My very un-hot take: The deconstructionism dominant in the academy scoops out all kinds of meaning from texts and lives, with an ever-present focus on the (S)elf (not necessarily the individual). Many very good artists this past century have flirted with Communism/Socialism as an alternative organizing system within this existential void, or have retreated to a kind of nihilism (the idea that there is no objective reality).
Some of their art, often reaching highest levels, lives beyond them.
This intellectual milieu partly informs what is replacing the previous educational ideas we had at many levels of American society.
Teaching younger folks, especially, tends to be people-oriented and requiring of patience, sensitivity to developmental and behavioral issues, and interpersonal communication. This tends to attract a higher proportion of women (this disparity is mentioned in the video below). Many good women, in particular, and many good people (minds, characters, habits), have implicitly or explicitly supported feminism as a means of more freedom the past few generations. Much feminist doctrine has quite radical ideas about the family, the Nation, and the aims of education, which also helps produce good people.
Good teachers tend to aim at higher things with humility (like knowledge, personal growth for themselves and the students, as well as duty…to some kind of ideal). You never really know what they think personally, but they encourage you to think well. Americans have been a particularly idealistic civilization.
In my experience, many less good teachers only aim at rising through the educracy, or at a job with a pension, or maybe easy enforcement of existing ideas without having to do too much. Incentives matter.
More broadly, some people are just unstable and without identity, finding primary meaning within radical and destructive ideologies. They embody the beliefs and live through them. Some of these doctrines are finding their way into some curricula in our schools and the results will not be pretty (I think of them as the new postmodern religionists, who are incredibly hostile to all outside their ideology).
It’s be nice if we could just say these are some of the costs of change, without blaming those who reason from a position more skeptical of change. I’m not holding my breath.
‘Students are leaving as well. Since 2020, nearly 1.5 million children have been removed from public schools to attend private or charter schools or be homeschooled. Families are deserting the public system out of frustration with unending closures and quarantines, stubborn teachers’ unions, inadequate resources, and the low standards exposed by remote learning.‘
‘Generally, political inertia and public worker unions combined to keep government in the Blue Age even as the rest of the economy moved on. Today, the experiences and the expectations of people in the private sector and people in the public sector are quite different. There are many results, including taxpayer revolts against public sector benefits and pay, but from an urban policy standpoint the key one is this: the government job machine is no longer an escalator to the middle class. In fact, the dependence of the Black middle class on government work is going to be one of the chief threats to the health of the Black middle class as we’ve known it’
For those especially drawn to observe, and be alone amongst a crowd, seeking moments of beauty, grace, and transcendence. Where have you put your hopes?
What kind of relationship might you be in with such abstractions as that of human nature (your own deep impulses, passing thoughts, and possible motivations, as well as those of the people around you)?
What kind of relationship might you be in with such abstractions as nature and reality (the world your senses perceive, those laws and patterns likely enduring thought, the old knowledge become practice and the new knowledge on the edge of understanding, the truths which seem to little give nor receive, forgive nor remember)?
‘Earlier this summer marked the 50th anniversary of C. P. Snow’s famous “Two Cultures” essay, in which he lamented the great cultural divide that separates two great areas of human intellectual activity, “science” and “the arts.” Snow argued that practitioners in both areas should build bridges, to further the progress of human knowledge and to benefit society.’
My two cents: This blog tends to worry about modern ‘one culture’ visions, too.
On the one hand, you’ve got your ‘scientific socialism;’ the clear dead-end, totalizing Marxist theories of history and various neo-Marxist movements having since colonized many faculty-lounges, HR departments, and media pulpits across America.
Deep, bad ideas tend to live on once plugged into many deep, human desires and dreams. The radical pose will be with us for a while.
Of course, it’s rather sad to witness the sheepish, suburban apologetics of identity amongst the chattering classes; the moment of surprise and fear when a previously insulated writer (leaning upon traditions) realizes today just might be their day in the barrel.
Sooner or later you’re going to have to stand up for your principles.
You’ve also got many modern ‘-Ist’ movements, which, whatever truth and knowledge claims they may contain (some quite important ones, I think), are often quick to conflate the means of science with the ends of politics. ‘Join us,’ they say, and become a part of the modern world. The mission of ‘Education’ is easily mistaken for knowledge, learning with wisdom, collective group action with individual achievement.
There is a kind of a high middlebrow drift towards….I’m not sure where, exactly.
Alas, if you’re still with me, here are some links:
‘Mirrors and pools of water work pretty much the same way. Light interacts with electrons on the surface. Under the laws of quantum mechanics, each photon interacts with ALL of the electrons on the surface, and the net result is the sum of all possible pathways. If the surface is perfectly smooth, then most of the pathways cancel each other out, except for the one where the angle of incidence equals the angle of reflection. ‘
Click through for the illustrations to help explain Feynman’s theory, which fascinated me when I first came across it; much as I understand of it.
Have you ever seen sunlight reflecting off a body of water from a few thousand feet up in a plane? A rainbow in a puddle with some oil in it? A laser reflecting off a smooth surface like a mirror?
As Richard Rorty sees it, no standard objective for truth exists but for the interpretation of a few philosophers interpreting whatever of philosophy they’ve read. It’s all just an author’s “stuff.” Here’s an excerpt discussing the debate between him and Hilary Putnam:
Addition: Western mind shifted to “science?”…well as for poetry T.S. Eliot and Wallace Stevens had some fairly profound religious influences.
Maybe I’m off?: As much as there are truth and knowledge claims, about ourselves and the world, embedded within our ideas about ourselves and the world, it seems we’re often arguing over who should be in charge. Agree on some ‘is’ questions, surround yourself with like minds, and then pursue the ‘oughts’ through education, politics and law.
Oh, there will be authority.
Something like the conservative position-One Nation Under God. Defend home and hearth, and the Constitution. The country was born of revolution, yet not the French, nor the Russian revolutions. The country wasn’t built upon the utopias proffered by Marxist radicals, nor anarchists, nor even the anarcho-capitalist libertarian types (perhaps something more like the Euro-project, built on economic allegiances).
Something like the neo-conservative position-At some point, get mugged by reality, and start questioning many truth and knowledge claims of the liberal idealist and secular humanist project. Defend homes within communities, and use the American military to advance secular humanism and humanistic ideals around the globe. Use law and policy, and the American military, to spread many elements of the Western project in which you pursue your highest goods (Many in China and Russia, and many Muslims and Islamists disagree).
Something like the current Liberal position-Defend houses within the community and ‘societal’ interests in our ‘modern’ world, but America itself may not be worth defending as it is and has been. Many activists and radicals in the party do seem to be co-opting many academic, institutional and bureaucratic positions. Become somewhat invested in the ‘Hitler-Year-Zero’ Marxist conception of conservatives, traditionalists, and religious believers as potentially ‘evil.’ Standing against progress is certainly morally questionable, and clearly against (H)istory.
The positive visions (environmental/globalist/Health & Safetyism) lead us all into a Statism and authoritarianism present all along.
Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).
According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.
Friedrich Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.
Martha Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.
Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.
Via A Reader-Isaiah Berlin’s Lectures On The Roots Of Romanticism. Romanticism–>Modernism–>Postmodernism–>Wherever We’re Heading Now
Maybe it all started with Beethoven: Everyone’s a (S)elf.
Isaiah Berlin pretty much blackballed Roger Scruton, so it’s not all roses.
“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”
“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.
Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?
The nihilist claims are deeper than you may think, and the Nietzschean, and Will–>Will to Power German influence is also deeper than most people think; offering profound criticisms of the scientific project, liberalism, liberal institutions, and a secular humanism which is the air many folks breathe these days.
Here’s a somewhat similar vein of thought. From friesian.com:
Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’