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!
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?
Up First: John Gray speaks to Western Universalism, and a ‘convergence of divergence’ when it comes to separate thinkers positing a liberal telos. Of course, philosophers never agree about the roots of things. When one comes to understand a few thinkers, they can seem like trees, awkwardly growing atop a plain, dug into differing soil.
Is it all the same soil?
Russian and Chinese interests and leadership, as well localism within interconnected networks, might be evidence working against many Western Universalist claims. Distance-shortening technologies won’t simply manifest a world any one of us, alone, or in groups, might be working towards.
It looks to me more like liberalism in the U.S. has been heading towards rule with technocratic elements, bureaucratic elements, liberation elements, and a rather authoritarian hand.
Freedom is next!
Now, what about Safetyism? Might it be a sub-category of above described liberal thinking?
For the case: Rationalist rule, and rule by something which appears like the scientific method (soon softening into mild corruption), is kind of meek. It tends to eschew honor, viewing codes of honor, nationalism, and local traditions as relics blocking an historically emergent Global Order.
The radicalism in the ‘liberal church’, so endemic, I think, to human nature, seems to be forming powerful new quasi-religious, moral movements.
Such ideals must unite vastly differing groups, often both identity and individualist, radically collectivist and pro-market, into political coalitions seeking power and influence.
Wear a mask! Don’t go outside! Cars are dangerous! Put that helmet on, mister.
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.”
The most morally righteous (not necessarily right) can be found most vocally pushing ‘Climate Justice’. The conflict between Conceptions of (S)cience as a tool of the ‘oppressor’, AND as intellectual justification for technocratic, dirigiste, authoritarian and Statist rule is never fully resolved, nor does it have to be. The (S)cience is clear. ‘We’ must act now!
When your own moral philosophy fails to resolve deeper problems regarding human nature, proper epistemological and metaphysical foundations, and the consent of the governed, you don’t necessarily have to resolve these conflicts. Rather, you just have to gather in the public square (pursuing a kind of ‘Rapture’).
This is a fairly influential coalition, now more visible in Congress and the Senate on the Democratic side of the aisle. Through recent legislation, they are now trying to consolidate political and economic power. The political economy is where we all lose our most important freedoms (to think and speak against authority, to get a job, to try a new venture, to manage our own time and energy). This is where new rules and ‘rule-following punishers’ will be made.
This blog has been seeking to anchor liberal thinking in more tried-and-true moral philosophies of J.S. Mill, Scottish Enlightenment empiricism, and a return to neo-classical thought, for starters.
“For today’s ecologists, their hope of regeneration presupposes a return to primitivism, and thus, whether they wish to enunciate it or not, concomitant anarchy, the burning before the replanting, the cutting down of the dead tree. The father of the movement is an utter rejection of all that is, and for at least three millennia all that was.”
Libertarians would generally see many environmentalists as a threat to their definition of liberty.
-Another environmentalist root comes by way of the’ Tragic Earth’ romantic lament, which may have as much to do with the rise and fall of post-modernism in American Universities as it does with Nature, and the restless attempt to fill the post-modern void in a post-Nietzschean world. I think part of this is due to the collapse of the modern liberal arts curriculum to its current state, which has followed excessive relativism and multi-culturalism to some of its logical conclusions. The “science is settled” may be appealing to many in filling that void. Of course, good poems and poets transcend the often strange things good poets can believe, but I suspect this has something to do with it. Al Gore has probably been influenced by this school of thought, though he is a politician, carbon-credit-salesman, and a poet.
Whatever your view of the science, its transition and use for ideological, economic and political purposes should give intelligent people pause, not just those who see threats to liberty.
Self-reliance may still be a better intellectual American influence, even with some downside to pragmatism.
I don’t mean to imply some people have turned their limited understanding of climate data into an anti-human, anti-science cult. Given human nature, such a turn of events is completely unforseeable!
Aside from passionate crazies, however, there are certainly not people who’ve turned global warming into a gnawing, apocryphal certainty; certain enough to offload their own fears of death into abstract ideals which might live beyond them. This can lead to technocracy as a form of leadership; knowledge implemented through institutional bureaucracy and more diffuse accountability. Plenty of journalists and aspiring professionals will follow those incentives into careers, opportunity and authority.
Some poets, even, and there’s certainly not any postmodern mysticism, anti-science rationalism and irrationalism to be found around and about:
‘In “Sea Change,” Graham becomes Prospero, casting spells by spelling out her thoughts to merge with ours, and with the voices of the elements. The result is a mingling of perceptions rather than a broadcasting of opinions. Instead of analysis, the poems encourage emotional involvement with the drastic changes overwhelming us, overwhelm- ing the planet.’
‘Strengths and weaknesses, flows and ebbs, yet every poem in “Sea Change” bears memorable lines, with almost haunting (if we truly have but 10 years to “fix” global warming) images of flora and fauna under siege. Jorie Graham has composed a swan song for Earth.’
Older folks are left to display one’s virtue, good behavior and rule-following among the living. That Tesla sure is sleek. Show off that new canvas bag. Scowl at the plastic one. This binds people up together and keeps social harmony. The knowledge is here, all that’s left is the wise, equal, and just enforcement of new rules. Don’t you want to be good?
Maybe we can turn this thing around after all, discovering that Romantically primitive modern Eden upon the horizon. We must act.
Alas, young, true believers, reformers and the narrowly righteous see deeper, of course, through the hypocrisy of a more settled complacency. Tim Black at Spiked: “The Ongoing Creation Of Greta Thunberg.“
They can become heroes to some, rather pathetic ciphers to others:
‘It is all very disconcerting. From her breakdown, to her recitation of carbon-emission facts, the Greta that emerges in Our House is on Fire doesn’t feel like an individual. She feels like a fictional device. A God’s fool-style character, descended down to Earth to expose our folly.’
And by no means are those on the political Left, often seeking radical revolution and ‘Capitalism’s’ overthrow for the new ‘scientific’ Socialism to come, involved here. Institutions are clearly not susceptible to committed ideologues, operating upon failed theories of (H)istory, forcing themselves into institutions (which radicals don’t normally recognize as having moral legitimacy, unless and until it’s their moral legitimacy).
What if you have an opposing, or different view to a majority? Isn’t that the point of free speech?
‘It’s de rigueur on college campuses to pledge allegiance to the climate agenda, denouncing Luddites who impede progress on the climate policies that all right-thinking people support. Those of us who work in academia are used to this ritual, but every once in a while an academic decides to distinguish himself by making his denunciation louder and more strident than the rest of the crowd. ‘
At Peace Pavilion West, breathing restrictions help keep the Collective healthy. Put the canvas bag over your head when entering the Human Pagoda. Zero-carbon. Zero-oxygen. Zero-waste. Namaste. Be safe.
From a reader: Christopher Essex discusses ‘Believing In Six Impossible Things Before Breakfast, And Climate Models:’
It really shouldn’t be that difficult a thing to keep a strong interest in the natural world and a desire to understand it quite apart from such true-belief, collectivist virtue-signalling, hyperbole and ideology.
If a tendency towards true-belief, occasionally visible in one’s (S)elf, and like all behaviors, transparently visible in others, means anything, it must mean less truth-seeking, less tolerance and less openness in the minds and institutions captured by such true-belief.
The resentment within some need only find expression through narrow, rigid ideologies (destroying what’s here for the utopia to come, promoting action with epistemologically questionable areas of knowledge), for there to be consequences for all.
As I see things, this is still the greatest threat to freedom found within American educational, cultural and political institutions right now.
Many dangers of a particular ideological true-belief occur in the enormous blind spot beneath many liberal idealists and secular humanists/rationalists, who, as I see things, often mistake all 60’s radicalism for benign, well-intentioned change. Beneath the doctrines of (M)an are actual men, and the same old human nature.
There are also deeper currents, dragging us this way and that, often only making themselves clear after many years and some quiet reflection. Some of these currents push and pull the (S)elf (where self-knowledge begins of course) along, but downwards towards the nihilism, existentialism and radical stance of a (S)elf outside of all tradition, religion, obligation and custom.
As a Straussian might see it: Once you set up (S)cience on the positivist definition, as the only arbiter of facts, one can very easily invite the anti-(S)cience response in kind, which manifests itself here as the retreat into a victimhood/oppressor ideology.
‘(S)cience’ was only a tool of the white oppressor, anyways, don’t you know (and no one actually has to do the hard work the sciences require…how convenient):
‘In the wake of the violence at Middlebury and Berkeley, and in the aftermath of the faculty mob that coalesced to condemn gender studies professor Rebecca Tuvel, many commentators have begun analyzing the new campus culture of intersectionality as a form of fundamentalist religion including public rituals with more than a passing resemblance to witch-hunts.’
It’d be nice if many secularists and political liberals said something like the following:
‘If we continue to secularize society, we will entrench many postmoderns, activists, radicals, people steeped in resentment, and narrow socialist ideologues, but the gains in liberty will be worth it. We might even inspire a return to old-timey religion. If this happens, we will freak-out about this turn of events. In the meantime, free speech and free thought will not be upheld, except with moral courage against the mob we’ve helped incubate and gestate.’
‘BC: What do you make of political correctness? There are those who would argue it’s a thing of the past. Frankly, I don’t see how that’s possible. It seems to me that cultural Marxism is more regnant than ever, would you agree?
KM: In my time, a great deal of what used to be intuitive and instinctive (such as good manners) has been replaced by the rule-bound and rationalised. Political correctness is a politicised version of good manners offering power to the kind of meddlesome people who want to tell others how to behave. As to Marxism, it was merely one more illusion that purported to be the key to life. It is significant in that it reveals one of the dominant passions still at work in our civilisation – the passion to create happiness by technology in the hands of a supposedly enlightened elite.’
I’m looking around and not seeing too much decency in American politics, lately.
A.C. Grayling makes one of the better cases for morality without religious doctrine, I’ve heard of late, but I’m not entirely sold these particular problems can be addressed sufficiently:
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.
Without a stronger moral core, will liberalism necessarily corrode into the soft tyranny of an ever-expanding State?
Since the 60’s, and with a lot of postmodern nihilism making advances in our society, is a liberal politics of consent possible given the dangers of cultivating a kind of majoritarian politics: Dirty, easily corrupt, with everyone fighting for a piece of the pie?
As an example, Civil Rights activists showed moral courage and high idealism, to be sure, but we’ve also seen a devolution of the Civil Rights crowd into squabbling factions, many of whom seem more interested in money, self-promotion, influence, and political power.
The 60’s protest model, too, washed over our universities, demanding freedom against injustice, but it has since devolved into a kind of politically correct farce, with comically illiberal and intolerant people claiming they seek liberty and tolerance for all in the name of similar ideals.
Who are they to decide what’s best for everyone? How ‘liberal’ were they ever, really?
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. ‘
Are libertarians the true classical liberals? Much closer to our founding fathers?
Strands of a New, New Left are likely forming out of the excesses of identitarianism. From anti-trans TERF feminists, to many anti-establishment, anti-Boomer types (anti- sisterhood of the travelling ‘bourgeois’ pantsuit criticism), the identity-center is probably not holding.
Perhaps Tom Sowell’s ‘Black Rednecks and White Liberals‘ is worth revisiting, at least to break out of the white savior complex (which manisfests itself both in original Marxist class-warfare and current watered-down identity Marxism).
-A Multi-Level neo-Marxist Marketing Scheme. If you’re at a BLM protest, fast becoming a riot, you’re the sucker.
-If you’re a police officer, responding to a scene with a young, armed type….don’t expect most media outlets to try and get at the truth these days. Not getting backed up by your own institution nor political leaders exposes you to more risk.
-In fact, if you’re still partaking in old media outlets, you have a higher likelihood of being a sucker. Then again, there’s a sucker born every minute, so try not to be one on new media, either.
As found on the internet.
Hmmm….predictions are hard, especially about the future, though I largely agree on simple matters of technology, capital assets, and attention.
Scaling-up usually means more brittle, unwieldy institutions. Combine old media outlets, trying to crush competition by becoming co-opted by the ideological grifters parasitizing institutions, and it’s ugly out there.
Though there’s plenty of capture in the new institutions, as well.
“Organic” has essentially become another way of saying “luxury.”
As to addressing the shame many people feel associated with wanting and buying nice things: Well, obviously that’s not all you should do with your life, but I’m not entirely sure what you should do with your life, either.
I think it helps to realize that socialism (today’s radical chic is tomorrow’s social democracy) offers a one-stop shop for all the problems of the world. For some people, the logic therein provides the stake upon which hopes, dreams and beliefs grow. Make a modern doctrine deep enough, wait long enough, and true believers will set-up shop upon your street corners and within your politics and universities.
There’s always plenty of injustice and misery in the world to draw upon, and no shortage of resentments out there.
Such people, in turn, will help to drive many radical and reactionary politico-moral movements seeking to upend established orders (believing progress and change are goods in themselves, that they are right and good, and can remake the world into something better), but at deep and perhaps catastrophic costs to everyone else.
I’m guessing many incorporated entities trafficking in radical and ‘social responsibility’ signalling will eventually have to pay the piper (you’re dealing with true-belief, here).
‘The man of system, on the contrary, is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board.’
‘Globalization is having very odd effects on our thinking, but none is more curious than the Olympian project of turning the West’s cultural plurality into a homogenized rationalism designed for export to, and domination over, the rest of the world‘