Repost-Why Do People Move To Cities? From Falkenblog: ‘The Perennial Urban Allure’

Full post here.

‘So, why did most people want to move to the city? It seems like the same lure as today: freedom from a set life pattern and higher urban wages.’

If we focus on immigrants without specialized skills, the biggest draw tends to be economic opportunity:  Life is hard, and people tend to move in migratory patterns, following the trail left by friends and family. Some have better character than others. A few incentives might be enough (subsidized housing, lax punishment on labor laws, cousin got a job etc.).

Go down to the docks, or the restaurants by the tracks, and ask for Pedro or Ricky or Chiang, and they don’t ask too many questions if you show up on time.

For more highly educated and skilled migrants, it’s still the economy, stupid. The specific skills means these folks compete directly for higher wage jobs. If your industry is centered in a foreign country (say, tech in the U.S.), then some mixture of necessity, opportunity, ambition means you go where the jobs are.

Some have better character than others, but the barriers to entry usually indicate what employers want and used to seek in a college degree: Specific marketable and in-demand skills, along with some degree of regulated emotions and internal motivation. Technology in the U.S. has seen a huge increase in East Asian (Chinese, mostly) and South Asian (Indians mostly) in the past fifteen years. Both of these civilizations are producing a surplus of talented engineering and data science talent.

Go talk to Ron and/or Chiang and/or Kulwinder when you’re applying for the Data Engineer II position. Pull your weight and add value, and you might be able to build a life. Your goal may be full integration (raise the kids as Americans and die here), or it may be a four-year stint and return home, or some hazy mix in-between.

For Americans moving from small towns to big cities, of course, it’s still the economy, stupid. If you’re homegrown, you already speak the language, already have citizenship and a fatter tightrope to walk. Even if you have no money and prospects, you’ll likely have a softer landing than a foreigner. Some of us Americans have better character than others.

Oh don’t worry, our politicians will claim to look out for you, but it will now much more resemble a Euro-type model (more politicians controlling the money supply).

‘People moving to the city have been illogical risk takers from the beginning. and the key is probably they like the sexual or mating opportunities inherent in large groups. Playing to that angle would bring in hipsters and gays. As to whether that’s the key to the health of cities or our nation, I doubt it, but it won’t hurt, especially because one of the best ways of making a city fun to go out in is that it’s safe for young women.’

A lot of tall, smart, ambitious guys, and beautiful, smart, ambitious women gravitate towards Manhattan, for example.

Richard Florida suggested this trend, of hipster and gay migration, attached to a ‘knowledge’ class, is the way forward for American cities; It’s SoHo/NYU/Wall Street all the way down, baby.  I suspect there is a pretty Left-Of-Center political philosophy under there with a lot of ‘class’ analysis and obsession with income inequality.

As I see the world, this tends to follow the Left-Of-Center model which ultimately resolves to something like ‘whatever-you’re-for-we’re-against’. You get good music, art, food and museums out of this model, but a lot of crime, chaos and corruption. The knowledge claims are questionable, especially when it comes to ‘intellectuals’ and ‘theory’. It’s usually no place to raise a kid, grow old, nor have much stability (stability grows in rings around the city). This view also tends to over-value creativity and the arts, championing liberation over liberty, redistribution over wealth creation, and making education/health-care the highest goods in the City.

I’d been wondering about the cultural angle:  The hipsters were a third round of generally youthful rebellion (post-beat, post-hippie), fueled by a counter-culture ethos heavily invested in the Arts, individualism to the point of semi-nihilism, while harboring radical tendencies.  There is a natural desire to break with the more traditional and religious models of organization typically found in small towns and rural areas, and also to follow the ‘Zeitgeist’ towards racial and ethnic diversity in meritocratic and multicultural harmony.

The New York Times seems hyperbolically invested in this model, metamorphosing into something like ‘The Guardian’ in London (a few idealists–>lots of activists–>a few radicals).  This is to say nothing of the political corruption for which big cities like New York and Chicago are typically known.  Big-city political machines were the way to a better life for most of those immigrant groups thrown into the pot, but they are also notoriously corrupt, full of clientalism and machine pols.

This leaves cities like Detroit, Cleveland, and Pittsburg still floating out there, unable to live off the fat of trade and finance, immigration and cheap labor, museums and tourism.  The more left-leaning they are, the more likely to prioritize anti-corporate bias. The lost industrial base, along with the lack of a strong knowledge-based economy leaves them with a brain-drain and difficult prospects.

Are energy, agriculture, low taxes and a strong private sector enough?  What about the cultural shifts going on?

Interesting reads:  Predictions are hard, especially about the future.

Virginia Postrel here:

‘As I have argued elsewhere, there are two competing models of successful American cities. One encourages a growing population, fosters a middle-class, family-centered lifestyle, and liberally permits new housing. It used to be the norm nationally, and it still predominates in the South and Southwest. The other favors long-term residents, attracts highly productive, work-driven people, focuses on aesthetic amenities, and makes it difficult to build. It prevails on the West Coast, in the Northeast and in picturesque cities such as Boulder, Colorado and Santa Fe, New Mexico. The first model spurs income convergence, the second spurs economic segregation. Both create cities that people find desirable to live in, but they attract different sorts of residents.’

Joel Kotkin. Omaha vs. San Francisco?:

———————-

Walter Russell Mead takes a look at the blue model (the old progressive model) from the ground up in NYC to argue that it’s simply not working.  Check out his series at The American Interest.  Technology is changing things rapidly, and maybe, as Charles Murray points out, it’s skewing the field toward high IQ positions while simultaneously getting rid of industrial, managerial, clerical, labor intensive office jobs.  Even so,  we can’t cling to the past.  This is quite a progressive vision but one that embraces change boldly.  Repost-Via Youtube: Conversations With History – Walter Russell Mead

The Hoover Institution Via Youtube: Charles Murray On ‘Coming Apart’

Once you take apart the old structure, you have to criticize the meritocracy you’ve helped create: David Brooks At The NY Times: ‘Why Our Elites Stink’

Monday Quotation From Charles Kesler And A Few Thoughts on Conservatism

Related On This Site:  Cities should be magnets for creativity and culture? –From The Atlantic: Richard Florida On The Decline Of The Blue-Collar ManFrom Grist.Org Via The New Republic Via The A & L Daily: ‘Getting Past “Ruin Porn” In Detroit’… some people don’t want you to have the economic freedom to live in the suburbs: From Foreign Policy: ‘Urban Legends, Why Suburbs, Not Cities, Are The Answer’

Joel Kotkin Via Youtube: ‘Illinois Is In A Competition’

Repost-Kenneth Minogue At The New Criterion: ‘The Self-Interested Society’

As originally posted ~ twelve years ago now.

Full essay here.

Thanks to a reader for the link.   Deep but very readable.  How universal is the desire for individual freedom?:

‘Some people take the view that we in the West are fortunate to enjoy freedom, because it is a universal human aspiration that has been commonly frustrated in most societies. This is one of the more pernicious illusions we entertain about human kind. Most people have never lived in free societies, nor exhibited any desire or capacity for freedom’

and:

‘What most people seem to want, however, is to know exactly where they stand and to be secure in their understanding of their situation.’

Isn’t that last part a universal claim upon human nature?  

He is arguing that it’s easy to mistake your experiences and ideas within our Western tradition for that of peoples everywhere.

Maybe you’ve traveled and experienced the tribal taboos and family/kin loyalties of smaller bands and ethnic groups.  Maybe you’ve been up close to the transcendental submission of will in faith in Islam, uniting a patchwork of tribes and peoples under its claims with high honor ethic and a strong warrior tradition (the individual doesn’t choose whether to drink or have women work outside of the home).   Maybe you’ve seen the caste system in India, or the authoritarian feudal landownership structure in Pakistan, or the ancient, imperial Chinese structure with a Han core, with a quite strong Communist party leadership structure.

What is unique about our traditions?

Towards the end of the essay:

‘The balance in our tradition between the rules we must respect because they are backed by the authority of law, and the free choice in the other elements of our life is one that free agents rightly will not wish to see disturbed.’

Food for thought.

R.I.P.

——————–

Related On This Site:  Sunday Quotation: Edmund Burke On The French Revolution

Milton Friedman Via Youtube: ‘Responsibility To The Poor’……Robert George And Cornel West At Bloggingheads: “The Scandal Of The Cross”Race And Free Speech-From Volokh: ‘Philadelphia Mayor Suggests Magazine Article on Race Relations Isn’t Protected by the First Amendment’

..Repost-Roger Scruton In The American Spectator: The New HumanismEd West At The Telegraph: ‘Conservatives, Depressing Everyone Since 500BC’

Can you maintain the virtues of religion without the church…of England?: From The City Journal: Roger Scruton On “Forgiveness And Irony”…

A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

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

Monday Quotation From Charles Kesler And A Few Thoughts on Conservatism

Slight Update & Repost-Via The Future Of Capitalism: ‘The Politics Of The New Yorker’

I think it’s probably a little better at The New Yorker in 2023 (see this Salman Rushdie piece). That said, activism remains a source of renewal for true-believers. This creates enormous downward pressure upon independent thought and creative expression (the kind of which the New Yorker has traditionally supported in long-form writing and the visual arts). Activist editorializing is probably a lot like going to Church, where inward reflection occurs in song and sacrament, chanting and togetherness. Beneath the political ideals, liberals and radicals often have their ‘hearts and minds’ in similar places.

The blind spots: People, ideas and the world outside of these beliefs and convictions, like all of us, to some extent.

My deeper take: Much of this view gets human nature badly wrong (the depth of evil and the problems within hearts and minds…explored in literature, poetry and the visual arts).

It also turns (H)istory into a kind of ideo-theology, abstracting (M)an into an endlessly perfectible and managerial product. This partially explains why our ‘post-modern’ lives become full with nihilistic ‘presentism’ and (S)elf-performance with a shitty, divided politics.

I hope this isn’t true, but it just might be:

Clive James revisits many quite original, quite accomplished works of Joseph Conrad.

‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’

It just might be possible to nurture experimental literature, poetry and the ‘avant-garde’ without explicit political bias:

Via The Future Of Capitalism, a new editor at The New Yorker opines:

‘Is it necessary for us to have a conservative voice or something like that? We’ve discussed it, but I’m not sure exactly what it would look like. I think The New Yorker’s niche is pretty comfortably in this progressive space and it’s much less of an issue to us than it is to The New York Times.’

I actually might agree on two fronts:  The New Yorker definitely caters to progressive political ideals (a long-term winning market strategy?) AND that there’s something loathsome about hiring just to fill quotas.  The idea of letting other people live their own lives and make their own decisions is so crazy it just might work.

The latter is lost on many true-believing progressives, as the presupposed rigged ‘system’ of the oppressor justifies all manner of intrusion into existing institutions through protest, radical unrest and forced quota-systems.

Beware those who would make you care:

Under A Green Moon-Ira Stoll At The New York Sun: ‘Comma in the New Yorker Opens Up Quite a Vista Of Liberal Parochialism’

From The New Yorker: ‘Writing Powered By Amtrak’

Maybe some deeper currents from Romanticism to Modernism to Postmodernism are worth thinking about.  As I see things, many people who care deeply about the avant-garde also bind themselves to ever narrower political and ideological commitments.

The journey of The Western Self bears proper care.

In the meantime, check out this tweet from Peace Pavilion West (my fictional community of back-to-nature collectivists exploring the Self).

What started out as Peace, Love and Inclusion at the Human Pagoda, a community transcending all human limitations, a buzzing colony building eco-pods to the very Heavens, devolved into ever stronger chaos and ever stronger central authority.

After our liberation, the promise of equality always seemed shimmering on the horizon.

It takes a big man to tweet at The New Yorker:

At Peace Pavilion West, we have banished all free enterprise, becoming a ‘closed community.’ Collective love and our Supreme Leader’s revolutionary teachings shall guide us. Namaste, Eustace.

— Chris Navin (@chris_navin) February 22, 2019

Thinking one has actionable knowledge of (M)ankind’s ends while implementing those ends into political revolutions has ended up very, very badly these past generations.

Thanks, reader:

Related On This Site:Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’

A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”…

Repost-Classical Liberalism Via Friesian.Com-‘Exchange with Tomaz Castello Branco on John Gray’

Whence The Individual And The (S)elf In The Humanities?

What I’ve encountered: Artists can live wildly in their thought and souls, and their lives, and sometimes all of the above. If the talent is deep, the skill fashioned for purpose, and the thing well-made, the work might live on. Many artists die unrecognized (a thousand tiny deaths until the real one). The mental state of artistic production can be a messy, glorious thing to behold.

The Romantic period brought the individual genius, towering above all else, to a central place in what I’d call ‘modern’ and ‘postmodern’ conceptions of the (S)elf.

Many in the humanities likely believe the goal is to challenge humanity itself. Via Hegelian dialectic, or various flavors of Marxist/post-Marxist thought, and through what I call the ‘-Isms’ (secular idealism up top, radical roots beneath).

The inverted theology: Your highest calling is to idealize the weak, taking back power from the strong. Gather your grievances and concentrate them into a laser. Point that laser at the ‘The Oppressor’. Organize protests and amass the marginalized, bringing them to the street. Can’t you feel the power of the crowd? History has a direction, and you’ve got the map.

It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.

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.

Repost: A Sterile Garden-Bjorn Lomborg At Project Syndicate

Do Children Cause Global Warming?

Lomborg:

‘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.

Pursuing one’s professional, political and moral ends is to be expected, of course, according to one’s beliefs and guiding principles.

Mainstreaming secular humanist ideals, however, also has professional, political and moral consequences for everyone. The latest moral idea also has its true-believers, purists, and ecstatics.

Within environmental circles, the logic can lead to no humans at all!

Man will not simply return to his once free, Romantically Primitive state in Nature (no cars, no industry, no pollution…innocence).

There will be no Man!

Mind you, this isn’t even the more placid, flaccid, Shaker dead-end which did leave some behind some good music.

It’s crazy!:

Related On This Site: Jonathan Adler At The Atlantic: ‘A Conservative’s Approach to Combating Climate Change’ Monbiot invokes Isaiah Berlin and attacks libertarians: From George Monbiot: ‘How Freedom Became Tyranny’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

Instead of global green governance, what about a World Leviathan…food for thought, and a little frightening…there are other sources rather than Hobbes: At Bloggingheads Steven Pinker Discusses War And Thomas Hobbes

Ronald Bailey At Reason: ‘Delusional in Durban’A Few Links On Environmentalism And Liberty

One Foot In, One Foot Out, Moderates Shaking All About-Some Thoughts About What Might Be Happening

If you hadn’t noticed, many American institutions (law, politics, education) have become overbuilt and more corrupt than usual. Arrangements made more than two generations ago, including treaties like N.A.T.O, find themselves up for re-negotiation. The worse parts of many people (activists/extremists/third-rate true-believers) and not-the-best-people(Trump/Biden) find themselves in leadership positions by virtue of populist resurgence and/or sclerotic parasitism. Our personal and work lives, indeed our very most important thoughts/habits, are being altered by new technologies.

What to make of all this?

It’s hard to get good men, and the good in men, into positions of authority. Even then, it can be very hard to get them out of positions of authority, or for them to accept legitimate criticism of their own failures (as individuals and parts of a coalition). Such is human nature. George Washington was an exception, not the rule. 

Political Philosophy: My take on the longer liberal idealist/secular humanist view, for which I have grudging respect: Although I find humanism inadequate in properly constraining the worse parts of our natures, and inadequate in properly incentivizing the better parts of our natures long-term, one could do a lot worse. Rationalism, and rationalizing every problem won’t ever replace the need for courage, sacrifice and honor. Seeing all institutions as a ‘system’ tends to be a habit of people on the Left. Often in asking about specifics of ‘the system’ one gets a melange of half-formed ideas and half-truths. 

On that note, a particularly bad habit of conservatives is thinking that all institutions are always worth defending with honor, at all times. Many a conservative type has passed beyond youthful license into aged conformity, with quite a lot of hypocrisy along the way but hopefully some wisdom. Like anyone, ask their children and the people who know them their flaws. Human nature is what it is, alas, for me and you.

As we’ve seen with liberal idealism, the weaknesses here are fairly obvious (more so for outsiders): The assumption of endless ‘progress’, ‘liberty’ and an ever-growing list of ‘human rights’ eventually runs into both human nature and reality. Championing activism, and radical activism, eventually cedes the public square and to anti-speech identitarians and radical terrorists who incentivize bloody violence. In other words, much like religious movements, sects, and every church/town meeting/co-op/work meeting you’ve ever been to, I’d argue a few patterns emerge:

  1. Eventually the most interested end-up controlling the promotions/hiring/firing. These are not usually the most talented/mission-criticial for success. Here, you find some unstable people, some self-absorbed assholes and some righteous true-believers. But you also find some decent, no-bullshit folks, some good administrators and solid, steadfast types. Everyone is a position of authority has the potential to abuse that authority, and everyone knows something you don’t. Unless people who have skin in the game participate, authority can become rotten quickly.
  2. There are ALWAYS truly crazy, true-believing, ‘revealed-truth’ fanatics, as well as ‘rule-following punishers’ found within every organization. Instability and ignorance renew themselves daily. Fanatics don’t usually have much going on in life. Like crazy church types and whatever truths they might have (ecstatic, righteous, convinced), true-believers exert upward pressure upon the organization, and upon the reasonable, steadfast types. Secularizing has gone along with making space for the radical Left. The radical left is full of terrorists, fanatic soft-Marxists, anti-fascists, and ‘whatever-you’re-for-we’re-against’ types. The postmodern void has created (S)elves in a void and individuals left to find their own way through lots of failing institutions. These realities have left strident types to dictate and control language, chair administrative functions and the ‘change-pipeline’ within our institutions. 
  3. What props up the empty lives of people living on the edge is often an institutionalized truth, which they’ve internalized. Once you universalize a truth, even reasonable-sounding, common-sense truths, they will be clung to by the emotionally and spiritually needy, the physically hungry and least among us, often followed to extremes. Universalization leads to corruption of ideas (abstracted out of context), and crises of authority. You’ve got the get the right ideas for long-term stability.

A little bit more: The ‘Saganites’ in my family tend to see their liberal idealism as the true inheritance of ‘The Enlightenment,’ and they see themselves as its inheritors (mathematicians/teachers/artists). The knowledge/truth claims are solid enough for action. PBS is a worthy vehicle to share knowledge/truth, helping everyone to Self-betterment, stronger families and communities; offering more substance than the free-market/endless marketplace. Point to a better scalable vision, they ask. Relative to home/hearth/Jesus/local tradition alone, they have a point. Relative to the radical Left and regressive movements, radical liberationists, and violent, chaotic anti-fascists…they don’t have much to say. 

The conservative, American traditional view has also failed in important ways, not merely to outflank the radical Left, and the general shift towards liberal idealism/secular humanism. It’s also failed, like previous liberal political coalitions, to navigate through the postmodern fog of relativism; the failure of older orders.  Many conservative types have drifted further right and towards the embrace of religious revival, retreated to the Catholic hierarchy, and towards the radical Left’s embrace in a mirror image (identitarian, ideological, racial etc.). 

Such events are hardly surprising.

What’ll probably happen, but who knows for sure?: New coalitions of consensus and public opinion will form, seeking control of popular media/law/politics, and the highest chairs. These will be full of stifling conformity or reasonable law-following common-sense, depending on how you look at things. Many individuals, within coalitions, will pursue their aims. The center of the fulcrum will very likely be more Left and secular than before. 

From my position, this means a slower-growth economy, more ‘class’ stratification, and less religious belief. It will mean more isolated ‘(S)elves’ seeking meaning through political ideas, coalitions and soft activist activity (I think this is a net loss to independent thought and the space to be neutral).

What say you?

Update & Repost-Free Thoughts On ChatGPT-Righteous Fools & Reasoned Cowards

Those philosophers, always looking to be…somebody.

I’d rather people have more experience and stake in the discussion (people who’ve actually worked in tech). Predictions are hard, especially about the future.

My two cents: In addition to a shovel’s primary uses (third-class lever), there are thousands of others (murderous and life-saving as a third-class lever). Such is our nature.

Less deep claims about our nature: (things about which it’s easy to be wrong…and I’m likely wrong): It’s only been a few years, and the latest GPT models have moved on considerably from where the older ones were. I still like the idea that general artificial intelligence lags behind human intelligence because of a lack of input (we live and move in the world, interacting and gaining precious experience through triumph and suffering through our senses and…life). 

Currently, a lot of ‘white-collar’ work is being automated. Reading, writing, and basic communication; creating and distributing professional templates (law/medicine/higher-ed etc). We’re getting awfully close to scaling specialized knowledge into more personalized learning (the most knowledgeable/experienced people alive tailored, in some way, direct to you should you have the will/discipline/openness to learn).

Data storage and processing has moved so quickly as to do this in near real-time (creating a cloud around our actions, in which our actual behavior and reflections of ourselves can be analyzed…intentions inferred from our behavior).

More free advice: A lot of people don’t understand the scope of computer-programming (command and logic-based, designed to have a machine perform tasks…often only as good as the programmer.) ChatGPT creates programming capable of automating much programming; an adaptable natural language tool processing commands from non-programmers. With good ground-truth and good input, this can generate news articles, love-letters and term papers with simple language commands from the user-end.

Our devices create impressions and reflections of us moving through the world: Avatars with our same behaviors, interests, habits and choices. These avatars can become predictive, used to infer deeper states of mind and profound desires.

A good amount of it is bought and sold to the highest bidder…and law enforcement, non-state actors and government planners want it, too.

If you’ve actually read this far (the stats say you don’t), here’s some more free advice:

  1. Trust the ‘Thought-Leaders’, Cultural Icons and Business Leaders about 50% of the time. They have their own interests, but most are accountable to their audience, admirers and shareholders. It’s probably better than feudal lords (on whose land you toil).
  2. Trust the politicians maybe 40% of the time and keep the money supply out of their hands. Principled gentleman or highway robber? They are accountable to voters, but that’s no salvation.
  3. Go by what people do, not what they say.
  4. Through love, duty and commitment, learn about your own flaws. You’re probably not as good as you need to be, or you think you are. You actually don’t know very much.
  5. Let some people be right, because they can’t be anything else. Keep ’em out of power and away from decision-making. Give ’em some busy work (maybe you’re doing someone else’s busy work).

Here are some quotes:

Wendell Berry from his essay “The Joy of Sales Resistance”:

‘Quit talking bad about women, homosexuals, and preferred social minorities, and you can say anything you want about people who haven’t been to college, manual workers, country people, peasants, religious people, unmodern people, old people, and so on.’

Clive James revisits many quite original, quite accomplished works of Joseph Conrad:

‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’

Robert Conquest:

“Those teach who can’t do” runs the dictum,

But for some even that’s out of reach:

They can’t even teach—so they’ve picked ’em

To teach other people to teach.

Then alas for the next generation,

For the pots fairly crackle with thorn.

Where psychology meets education

A terrible bullshit is born.’

Repost: Eye Of The Tyger-Two Links

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).

One way out of multiculturalism and cultural relativism: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Theodore Dalrymple talks tattoos:

‘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:

The Tyger

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?

William Blake (probably a bit mad)

It happens so fast, did you trade your passion for glory?

Some Sunday Links To Roger Scruton & The Passion Of The Geist

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.

Are you convinced?

From The Imaginative Conservative: ‘Philosophy Of Roger Scruton‘:

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):

As posted:

In the Q & A afterwards, Scruton receives about as pointed a post-lecture questioning on his metaphysics as I’ve seen.

In the final moments, Robert George also posits that Scruton’s four presented categories actually rather resemble Aristotle’s Order of Nature and three of them Aristotle’s Practical Reason.

Interesting presentation by an interesting thinker, indeed.

Below is some criticism of Scruton from a Kantian-Friesian line of thinking.

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).’

What are some dangers of the projects of reason in the wake of the Enlightenment, or stretching post-Enlightenment reason into a replacement for God, tradition, and Natural Law: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”Trolley Problems, Utilitarian Logic, Liberty, Self-Defense & Property

Leo Strauss tried to tackle that problem, among others with the reason/revelation distinction, did he succeed? How might this relate to the Heglian/post-Marxist project via ‘The End Of History’: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

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…

Repost-‘I Am Combing,’ She Whispered, ‘Los Angeles Out Of My Hair.’ Did America Stagnate Economically Around 1972 And Has Its Cultural Avant-Garde Increasingly Become Nihilistic?

Regarding the above conversation between writer Bret Easton Ellis and mathematician Eric Weinstein:  Both men tell coming-of-age tales as Gen Xer’s during the early 1980’s;  a glamourized, somewhat nihilistic youth culture and a deep personal freedom.

I’ve been to L.A. a few times (Raymond Chandler kept me going when I was far away from my language) and David Hockney has captured some of the light and landscape of that particular place.

We all have likely have some contact with Los Angeles through the movies, and particular stylized visions of it:

It can seem vapid and empty; fake and dark.

Sometimes, the hills burn:

‘I am combing,’ she whispered, ‘Los Angeles out of my hair.’

Here’s Tom Wolfe, referring to Californians in this piece by Michael Anton:

‘Noyce was like a great many bright young men and women from Dissenting Protestant families in the Middle West after the Second World War. They had been raised as Baptists, Methodists, Congregationalists, Presbyterians, United Brethren, whatever. They had been led through the Church door and prodded toward religion, but it had never come alive for them. Sundays made their skulls feel like dried-out husks. So they slowly walked away from the church and silently, without so much as a growl of rebellion, congratulated themselves on their independence of mind and headed into another way of life. Only decades later, in most cases, would they discover how, absentmindedly, inexplicably, they had brought the old ways along for the journey nonetheless. It was as if . . . through some extraordinary mistake . . . they had been sewn into the linings of their coats!

Does L.A. or the music made there even have a center?:

More broadly, in interacting with many Millenials I often find myself thinking: What the hell happened to a rough and ready sense of independence, freedom and responsibility? Am I alone in my deeper sense of patriotism, gratitude and a skepticism regarding the new, emergent rules?

Freedom of Speech!  America!

Whatever,’ comes the reply.  ‘We’ll see.

Am I just living in a post-60’s and post-Boomer bubble myself?  To some extent, yes. But I’d also like to point out just how many intellectuals are still looking for a ‘Brotherhood Of Man’.

Sometimes, the best you can hope for from the ‘change’ focused smart types is a defeated Modern skepticism, rather than revolutionary zeal and the global Church Of Mankind.

GenerationBirth Years
Silent Generation1925-1945
Boomers1946-1964
Gen X1965-1979
Millenials1980-1995
Next1996-

Weinstein’s argument as I understand it:  Something fundamental shifted around 1972 in American economic and institutional life.  It’s when a previously more explosive rate of economic growth stalled.  Since that time, most folks within our academic, cultural and political institutions simply haven’t adjusted.

It’s harder to get into many housing markets now, and it’s harder to compete with global labor for jobs and academic positions.  Our current politics is a clown-show (for many reasons). Much stagnation has ensued, and many of our current institutional hierarchies might just possess dark, unspoken ponzi knowledge at their hearts.

The sooner you got in, the better off you are.

If such a theory be true, these conditions can easily erode a basic sense of fairness, institutional trust and continuity.  This could allow more space for the postmodern and nihilist drift both men discuss, and the growing desire for (S)elves looking for (C)ommunities and rules.  EQUALITY now.  More space for Socialism.  Anarchy.  More space for a retreat from the public square into one’s family and church.

Such a theory just might also stroke the egos of people who think of themselves as relatively independent, such as myself.

Dear Reader, I’ve got to watch out for that.  I like to think of myself as ahead of some curves.

Weinstein:

‘Increasingly the research seemed to show that interventions by government, universities and industry in the US labor market for scientists, especially after the University system stopped growing organically in the early 1970s were exceedingly problematic.’

A few more thoughts and personal experiences as an undergraduate English major which support the theory:  There were plenty of talented undergrads, sure, but there were also clearly not enough slots to develop and mature their talents within the institutions.

A writing MFA?  Don’t be a sucker.

The older the professor, usually the more rigorous and focused the teaching.  The higher the expectations and the less existential questions of pedagogy there were.  Fewer ontological questions of Self in the World emerged as confessional blank verse and personalized syllabi.

Later on, briefly (you should be as happy as I am I’m not a lawyer), I saw legal education displaying similar troubling trends, even though law requires a clearer logical and objective rigor:  All the top-tier law grads were vying for teaching spots at second and third-tier law schools.  If you started at a second or third-tier law school….good luck.

Don’t be a sucker, now.  Find your (S)elf.  Freedom is next.