A Few Links On Modernism, Gathered Over The Years

Click here for a Studs Terkel and Tom Wolfe audio discussion of Wolfe’s ‘From Bauhaus To Our House

Tom Wolfe on Max Weber on one conspicuous use of art in the ‘modern’ world:

‘…aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…

Hmmm…..Roger Scruton on Modern Architecture at the City Journal:

We could no longer use their styles and materials sincerely, the modernists argued, since nobody believed in those old ideals. The modern age was an age without heroes, without glory, without public tribute to anything higher or more dignified than the common man.’

As posted, please check out Jeff Koons (if you thought the celebrification of politics was striking, culturally, this happened quite before with the celebrification of art):

Speaking of balloons and balloon-dogs: Within A Bank Of Modern Fog-Robert Hughes On Jeff Koons

Two quotes by Hughes that stood out:

Religion is diminished into celebrity..a kind of reverse apotheosis.

‘This alienation of the work from the common viewer is actually a form of spiritual vandalism.’

It’s tough to say that art is really about religion (though much clearly is), but rather more about an experience Hughes wants as many people as possible to have, and that such experiences can elevate and expand.

On that note, some previous links and quotes:

Donald Pittenger, at Art Contrarian, and formerly of 2 Blowhards, has been looking at modernism. From the banner of his blog:

The point-of-view is that modernism in art is an idea that has, after a century or more, been thoroughly tested and found wanting. Not to say that it should be abolished — just put in its proper, diminished place’

T.S. Eliot (Preludes: Stanza 3)

3.

You tossed a blanket from the bed
You lay upon your back, and waited;
You dozed, and watched the night revealing
The thousand sordid images
Of which your soul was constituted;
They flickered against the ceiling.
And when all the world came back
And the light crept up between the shutters
And you heard the sparrows in the gutters,
You had such a vision of the street
As the street hardly understands;
Sitting along the bed’s edge, where
You curled the papers from your hair,
Or clasped the yellow soles of feet
In the palms of both soiled hands.

A friend points out Harold Bloom does it well (well, yes…obviously). From this blurb:

At the heart of Bloom’s project is the ancient quarrel between “poetry” and “philosophy.” In Bloom’s opinion, we ought not have to choose between Homer and Plato; we can have both, as long as we recognize that poetry is superior.’

Whence Authority? A Question A Lot Of (S)elves Fail To Ask-Some Links & Thoughts

Arguably, American aristocratic elements (older money, older institutions) are becoming much less religious; the older W.A.S.P. habits and networks less rooted in Church teaching. This has implications for engagement with the market (love, lust, sex, technology, booze, money, work), where a zealous progressivism rules the day.

Where gather the influential true-believers? Can the market and the individual bear that much weight?

If it isn’t a sad-eyed Christ, endlessly bearing the suffering of your sins, around which hope-giving subjects do spinsters gather?

Forgive me my trespass, Dear Reader.

Roger Sandall’s book: ‘The Culture Cult: Designer Tribalism And Other Essays‘ here.

A follow-up essay here springing from a discussion: ‘The Culture Cult revisited’

But in the year 2000, with Fascism and Communism both discredited, why, I wondered, were so many turning back toward Rousseau? What was the attraction of romantic primitivism? How had ethnic culture become a beau ideal? Cities certainly have their problems, but why did New Yorkers see tribal societies as exemplary and tribespeople as paragons of social virtue?’

If it isn’t their own families and challenges at which to aim their compassion and energy, is it the W.H.O? Is it the latest raft of policy ideas to address early childhood education (sure to transcend the hard choices/failures and realities of this world)?

It’s unclear to me if this lady fancies herself a member of an artistic aristocracy (museum-docent avant-garde), or is more the humorless, Quaker scold-type. If what you regard as beyond reproach are your political ideals…and political activism is where to find your true-belief (hopes)…don’t be surprised when other people have other ideas, and your (C)ause wins or loses in the bare-knuckled bruising of politics-on-the-ground.

(Can I stay out of the Trump/anti-Trump ridiculousness? I earn my money elsewhere, and while I don’t really consider myself above the fray…this fray is really dumb).

From a few years ago.

If we imagine an individual, late into the night, tossing and turning during a crisis of faith, identity, or some regular tragedy, such an individual will likely find the world anew within the habits and networks of majority liberal idealisms (environmentalism, feminism, anti-racism etc.). I’d argue a secular humanism and various flavors Left-leaning progressivism have become closer to a majority (Dear Reader, we can talk about the postmodern well of the (S)elf later, and the Will/Will to Power later).

Freedom is next. Activism is generally a moral good.

Tom Wolfe on Max Weber on one conspicuous use of art in the ‘modern’ world:

aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…

We’ve got a lot of free-market dynamism within the latest wave of genuine technological progress (Musk, Bezos, Gates et al.); men of scope scaling to build empires generally within the law, or with a nod to the laws. The more lawgivers there are, the more unholy unions of public sentiment and private empires gather into authority.

To whom the institutions they’ve created must tithe, tells us quite a bit about beliefs, habits and institutions.

Joseph Bottum: “Wokeness: old religion in a new bottle“:

Collins:

‘…if I understand your thesis correctly, you argue that the beliefs, mindsets and manners that animated earlier Protestantism have not been abandoned, but instead have been projected on to the political realm.’

Bottum:

‘The Mainline churches helped define American culture in several ways. First of all, the churches were mostly apolitical, which has had a profound effect on American culture. For instance, there’s never been a great American political novel. The average French streetwalker in a novel by Zola knows more about politics than the heroes of the greatest American novels. What is it to be an American? At the highest artistic level, it is to be concerned about the cosmos and the self. Politics is incidental to Moby Dick, The Scarlet Letter and Huckleberry Finn. And that’s because Mainline Protestantism rendered politics secondary to what it deems is most important — namely, salvation and the self.’

From this article in the Independent on American novelist Louis Auchincloss:

How did money actually work among those in America’s elite?:

But the old monopoly of power had gone, and the country was the poorer for it. “The tragedy of American civilization,” Auchincloss wrote in 1980, “is that it has swept away WASP morality and put nothing in its place.”

Here’s another Auchincloss quote from a reader (haven’t checked this one out…probably a quote site). The prose strikes me as kind of post-Wharton, mannered and dull:

“I used to go to church. I even went through a rather intense religious period when I was sixteen. But the idea of an everlasting life — a never-ending banquet, as a stupid visiting minister to our church once appallingly described it — filled me with a greater terror than the concept of extinction…”

In fact, what will you do with your own blandness, dear reader, entombing the flaming desire to be woke within; the little half-opened doors of ecstasy and ‘environmental justice’?:

Earth Quaker Action Team is ON IT. (I’m not sure the Quakers ever had much institutional authority…so this could well be a marketing ploy to start more Quaking)

Related On This Site:  Review of Denis Dutton’s ‘The Art Instinct’Denis Dutton R.I.P.-December 28th, 2010 …From Bloggingheads: Denis Dutton On His New Book: ‘The Art Instinct’A Few More Thoughts On Denis Dutton’s New Book: ‘The Art Instinct’

How might Nietzsche figure in the discussion, at least with regard to Camille Paglia.  See the comments:  Repost-Camille Paglia At Arion: Why Break, Blow, Burn Was Successful…Here’s Nietzsche scholar J.P. Stern on Nietzsche’s anti-Christian, anti-secular morality (Kant, utilitarians), anti-democratic, and anti-Greek (except the “heroic” Greek) biases…Adam Kirsch At The Prospect: ‘America’s Superman’… From The Spiked Review Of Books: “Re-Opening The American Mind”.

Some say we’re just selfish, others disagree-Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’

Adam Kirsch Reviews Francis Fukuyama’s New Book At The City Journal: ‘The Dawn Of Politics’Adam Kirsch In The New Republic On Slavoj Zizek: The Deadly JesterSlavoj Zizek In The New Republic: Responding To Adam Kirsch

Why Should You Read Poems, Prose & The Great Works, Anyways?

Whitney Sha at The Point: ‘Subjectivity and Its Discontents

‘This conclusion is rarely discussed on a systematic level, although humanists have proposed individual responses to it. Some, for starters, play the “no true humanist” card: there may be bullshit in some humanistic disciplines or by some humanists, but real work in the humanities is just as rigorous and legitimate as work in the sciences. Classicist and philosopher Martha Nussbaum, for example, has accused literary scholar Stanley Fish of radical relativism and gender theorist Judith Butler of deliberate obfuscation; philosopher John Searle has combed through Jacques Derrida’s work to reveal that, for all its ambition and difficulty, it is ultimately “unintelligible.” If Fish and Butler and Derrida have somehow failed in their charge as humanists, then the humanities as a whole don’t have to be responsible for justifying their work.’

I suspect the search for deeper metaphysical and epistemological grounds in the humanities will always be afoot, be they ‘postmodern’ or otherwise.  Simply reading texts is probably not enough for quicker minds, which often seek deeper truth and knowledge claims to anchor thought and so often, reinforce behavioral norms.  The ‘why’ questions will nag and often coalesce into higher and competing spires, especially upon university grounds.

On this site, see:

A more religious defense (Roger Scruton) of why you should read great works and the religion-sized-hole-filled by-Marxism-approach (Terry Eagleton) mirroring many downstream debates occuring within the British political economy.

A particularly British affair (hopefully the centuries of stratification support a deeper Marxism on that side of the pond):

Daniel Dennett: ‘Postmodernism And Truth’

Repost-From Edge: ‘Dennett On Wieseltier V. Pinker In The New Republic’

Art, iconography, art education, culture, feminism as well as 60’s cultural revolution radicalism and deeply Catholic impulses?:Repost-Camille Paglia At Arion: Why Break, Blow, Burn Was Successful

What have I gotten wrong, here?: Jordan Peterson deploys Jungian metaphysics, downstream of Nietzsche, to make knowledge claims which challenge Blackmore’s reasonably pedestrian modern materialism and atheism.

In other words, Peterson’s defense of Jungian archetypes, including those potentially found in the Bible (and perhaps viewed from the depths of Nietzsche’s nihilism), might connect with biology more profoundly than Blackmore’s psychological materialism might have been able to address.

Nihilism is an interesting epistemological ground out of which to make knowledge claims of transcendant objects, or at least, out of which to synthesize biological knowledge and knowledge claims which align within the burgeoning field of neuroscience.

The desire each of us seems to have for transcendence, wisdom and stories (especially kids) within the subjectivity of our own lived experiences, the deeper hopes and beliefs which seem ever-present (if not consciously realized) in our waking lives, the relationships with loved ones which inform, and probably ought to inform our moral judgments and moral thinking, might align with Jungian archetypes, Greek myths and the King James Bible, and thus some sort of Nietzschen nihilist denial of objective reality or the structure of the material world explored by the sciences…or…they might not.

A return to Straussian neo-classicism?: From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’Harvey Mansfield At Defining Ideas: ‘Democracy Without Politics?’

Neo-neo conservatism, new atheism and post socialism for the ’68ers? Via Youtube: Christopher Hitchens On Faith And Virtue

Stanley Fish At The NY Times Blog: ‘The Last Professors: The Corporate Professors And The Fate Of The Humanities’From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity:

Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment

Repost-Via Youtube: Eric Hoffer-‘The Passionate State Of Mind’

Continuing on a theme on this blog.

Hoffer was a man deeply suspicious of top-down organization and intellectuals running things, yet he is a man deeply curious and taken with ideas: He strikes this blog as something of an anti-intellectual’s intellectual. He worked as a longshoreman for much of his life in San Francisco and was not formally educated, but read many of the great books. In the video he discusses how he thought he was observing a change from an interest in business to an interest in ideas in American culture and society in the 1960’s, among other things.

From a Thomas Sowell piece, the Legacy Of Eric Hoffer:

‘Hoffer said: “The less justified a man is in claiming excellence for his own self, the more ready he is to claim all excellence for his nation, his religion, his race or his holy cause.”

People who are fulfilled in their own lives and careers are not the ones attracted to mass movements: “A man is likely to mind his own business when it is worth minding,” Hoffer said. “When it is not, he takes his mind off his own meaningless affairs by minding other people’s business.”

What Hoffer was describing was the political busybody, the zealot for a cause — the “true believer,” who filled the ranks of ideological movements that created the totalitarian tyrannies of the 20th century.’

Related On This Site: Are we still having the same debate…is it manifest destiny?: A Few Thoughts On Robert Bork’s “Slouching Towards Gomorrah”..
.Repost-Heather MacDonald At The City Journal: ‘The Sidewalks Of San Francisco

Charles Murray is trying to get virtue back with the social sciences: Charles Murray At The New Criterion: ‘Belmont & Fishtown’Ross Douthat At First Principles: ‘The Quest for Community in the Age of Obama: Nisbet’s Prescience’

The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”From George Monbiot: ‘How Freedom Became Tyranny’…Looking to supplant religion as moral source for the laws: From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum.

Richard Rorty tried to tie postmodernism and trendy leftist solidarity to liberalism, but wasn’t exactly classically liberal: Repost: Another Take On J.S. Mill From “Liberal England”

Some Free Thoughts On Disaffected Liberals, Media and Twitter

For some disaffected liberals, weaning one’s Self from increasingly biased outlets can be liberating. There are diminishing returns within the ‘activist’ and ‘liberationist’ doctrines, constantly centering activist concerns as virtuous and the latest sexual/moral/political liberation as sacred. Sooner or later, within the ‘-Ism’ soup, individuals realize THEIR speech, property, and legal rights can become threatened.

Disagree at your own peril.

We all depend, to some extent, on existing institutions for our freedoms. Freedoms come with responsibilities.

Liberalism requires proper philosophical and moral grounding to claim authority, while the knowledge claims of the sciences/social sciences/secular idealists continually run aground (as all authority does, as we all do) upon human nature and reality. Rationalists can’t plan everything and don’t know everything. The social sciences don’t describe everything and can’t merely be minted into public policy by self-appointed gatekeepers. Liberal idealists keep getting mugged from their Left within the nihilist, postmodern Fog Of The Self.

In terms of media, people want substance, reasonable fact-checking, and a place to mostly suspend disbelief while reinforcing existing belief. Peter Boghossian might be filling some small bit of that need.

Twitter as part of the Public Square: Back when I got a liberal arts education, I concluded something similar: The old guard had pedagogy and structure younger people, for the most part, had trouble accessing. There were systemic issues within the epistemology of a liberal arts education, while fewer and fewer people were actively reading. I figured the same, deeper postmodern philosophical debate would just occur on a delay for publications like The New Yorker, The Atlantic, and NPR, and within our institutions (law/politics/media).

It was here long before me.

If the institutions are having systemic issues, then the outlets reporting on them, and leaning upon older technologies, are having systemic issues as well.

I’d have to say I agree with about 90% of the below, because speech means supporting the people you don’t like, and whom you think are dangerous:

Related On This Site:

Heather McDonald At The WSJ: ‘ The Humanities Have Forgotten Their Humanity’

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

Repost-From Darwinian Conservatism: ‘Nietzsche–Aristocratic Radical or Aristocratic Liberal?’

-Update And Repost: ‘A Few Thoughts On Allan Bloom–The Nietzsche / Strauss Connection’

– Various Products Of Radical Reason And Reactions To Them- John Gray At The New Statesman

Repost-Roger Scruton At The New Atlantis: ‘Scientism In The Arts & Humanities’

One of the more solid moral foundations for why you should be liberal still comes from J.S. Mill:

“The likings and dislikings of society, or of some powerful portion of it, are thus the main thing which has practically determined the rules laid down for general observance, under the penalties of law or opinion. And in general, those who have been in advance of society in thought and feeling, have left this condition of things unassailed in principle, however they may have come into conflict with it in some of its details. They have occupied themselves rather in inquiring what things society ought to like or dislike, than in questioning whether its likings or dislikings should be a law to individuals. They preferred endeavoring to alter the feelings of mankind on the particular points on which they were themselves heretical, rather than make common cause in defence of freedom, with heretics generally. The only case in which the higher ground has been taken on principle and maintained with consistency, by any but an individual here and there, is that of religious belief:…”

John Stuart Mill, On Liberty (New York: Barnes & Noble, 2007), 8-9.

Watch out for the assumption of rational and knowable ends, and the one-stop-shop of modern doctrines promising radical liberation. All that’s left is to implement such knowledge into systems that will lead all men to some point outside of themselves.: -The Englightenment/Romantic tension…the horror of rationalist systems which claimed knowledge of man’s ends, but also a defense of both positive and negative liberties-Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’…A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

The radical and rationalist project, anarcho-syndicalism and libertarian socialism: Repost-From Michael Totten At World Affairs: “Noam Chomsky: The Last Totalitarian”

Update And Repost: Problems of Liberal Idealism with Radicalism Beneath-Universities, NPR And The Overton Window

My past predictions regarding NPR (dear reader, these are hardly groundbreaking):  I expect further Leftward political partisanship and general moral suspicion of the laws, civic nationalism and patriotism.  There will be ebbs and flows surrounding ‘-Ism’ righteousness and the latest political (C)ause.  There will be tactical advances in politics and ‘culture’, followed by retreats into a kind of existential despair of the (S)elf, usually cured by the balm of collectivist and identity-driven movements, fortified by hatred of anything traditional and religious.  Sometimes Democrat, sometimes activist, NPR readers will continue to be dully predictable, but now dully predictable, mostly from the Left.

The rapid curve of current technological change will continue apace.

I think it’s pretty obvious what’s happened in universities is happening on a delay throughout many American media institutions.  

Just as the ‘Hitler-year-zero-fight-fascism-now’ Left has been co-opting language and many positions within existing institutions and hierarchies, the ‘New Right’ will no longer accept the civility, ‘work-within-the-system’ tactics of the old establishment.  I see Donald Trump merely as a vote against that system and those rules, and a signpost on the way into the postmodern landscape.  

I’m not counting on the way stations of liberal idealism to necessarily contain points further Left, either.   My problem with many elements of the Left are well-established problems.  There is justification and rationalization of violence in pursuit of the (C)ause. There is incomplete and utopian conceptualization of human nature, political and economic realities, along with a ‘change-first’ worldview.  There is a well-documented focus on collectivist and class-identity politics which squash the individual, backing us into new forms of Statist authority and control.  

There will be a liberal stiffening of spines, at times, of course.  But, many on the Left harbor a particular hatred for liberal idealists.

Behold my mighty tweet, which mocks and mocks the weakness of many liberal hopes.   Of course, this is all the more reason to dig deep in the Humanities!  You’ve got to get at the weaknesses, the hatreds, and the foibles of your own heart to realize what is lovable, noble, and possible with your own life.   

It’s tough to have much sympathy for those who dig shallow, make the personal political, and help our politics become a jumbled mess, riding the current university model into many an over-leveraged loan mill.  

What if their duty was not merely to collect a salary and keep the cruise-members happy, but to try and look from the crow’s nest and keep the ship afloat?

I get it, the Beatles were an excellent band.  Dance Hall boys from Liverpool made globally successful and good, with remarkable depth for the popular appeal.   ‘Blackbird’ and  ‘Yesterday,’ for me, strike deep and stay there (I prefer McCartney as songwriter).

But please stop being such losers!

I couldn’t even type ‘suckling’ correctly, or else it auto-corrected.  Further proof that maybe I’m the loser.

Here’s how Wendell Berry put it in 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.’

Here are some of the pressures to which NPR is subject:

1. Market pressures-It’s easy to go for the lowest common denominator in the marketplace (sex sells). Resisting such tactics requires sticking to principles.  NPR does a pretty good job at this, though my problem is with the judgment and principles they’re using; subject to the capture of liberatory radicalism (free your ‘Self’ politically, morally and sexually, replacing beliefs with overwhelmingly Democrat political allegiance, New-Age/Political idealism and State-funded Sex Education).  There’s a combination of stiff moralism and weird license at NPR.

Robin Aitken, a longtime BBC reporter and odd-man-out social conservative, discusses how the BBC now promotes hit shows like Naked Attraction.

2. Technological pressures-I have many bookish and well-read friends who are terrified of technology.  They have some good reasons and some ridiculously bad ones for this.  NPR is not exactly cutting-edge though they are pretty mainstream.  Success requires manipulating the latest technology.

3. The Problems Of Ideological Capture-What you think tends to become who you become regarding habit and character.  Where your thoughts go, so go your moral sentiments, beliefs and actions.  Liberal idealists argue for some pretty scalable post-Enlightenment ideals (universal humanism, open markets, free speech).

Problems tend to start, however, regarding a deeper base of Selves living in relative isolation; flirting with nihilism, existentialism, anarchy, and Communism/Socialism.   Liberal idealists can easily become caught between a tradition or law they personally uphold, while simultaneously supporting the activist who may have no regard whatsoever for any particulary existing tradition or law.

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

This quote has stuck with me over the last few months:

‘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.’

Personally, I am persuaded such pressures orginate in insufficiently deep maps of human nature, Nature, and how hard it can be to maintain legitimate authority.

(S)cience, Social (S)cience and Free Speech & Assembly: As we can see with true radicals and revolutionaries, the ideological capture within our institutions comes from a presumed moral authority; a moral authority drafting off of the truth and knowledge claims made by the Sciences, the Social Sciences, and ‘The Expert.’

Listening to the Beatles, watching episodes of Nature with David Attenborough, and supporting the latest moral cause may placate radicals for a while, but only for a while.  Often such habits make liberals easier targets.

This is, I believe, how we’ve arrived at many conservatives, libertarians, some broader disaffected moderates and a Newer Left (the Weinsteins, much of the ‘Dark Web’) suddenly having to defend the truth and knowledge claims of the Sciences, the Social Sciences, free assembly and free speech.

From The Nieman Lab:-An Oral History Of The Epic Collision Between Journalism & Digital Technology, From 1980 To The Present.

A Few Thoughts On NPR And Current Liberal Establishment Thinking Under Obama…Hate Is A Strong Word-Some Links On The BBC, The CBC, & NPR

Repost-Seattle Photo & A Few Links On Human Rights Idealism

A move towards the rational, invites a relationship with the irrational. The move towards idealism requires authority in the real world, inviting ideology as central to a (S)elf’s life. Ideal worlds, utopias and dystopias abound in the nihilist soup, along with a lot of bureaucracy and declarations for actions to meet the ideal.

High-walls and extra surveillance are a logical consequence for much of this authority.

There are many people pursuing secular human rights ideals within many a Western governmental agency, international institution, and activist quarter these days.  They claim the person who seeks to be virtuous, pursuing an ideal vision of the good society, simply by sharing in this ideal, has immediate access to a global human community and as such, moral duties to this community.

Many ambitious and reasonably well-intentioned young people are hearing its call.

On some level, most of us seek some kind of greater life purpose (guiding ideals and principles) and we seek for our inborn talents and natural abilities to merge hopefully, with our responsibility to feed ourselves and serve others in making a living.

These ideals allow some people, some of the time, to transcend many personal responsibilities along with many of the duties of family, neighbor, friend, the local, the state, the national.

Yet, at what cost? How are they working out in the world, our institutions, and in our lives?

During the recent migration crisis, Sweden took in more refugees per capita than any other country in Europe. However, the exact link between sex crimes and immigration is not known, since the Swedish government will not update its statistics, and the data, which are still being collected, have not been made available to the public.

If there’s anything universal in human affairs (math, the sciences, music, self-interest?), how is the universal to be codified into laws (rules), rights and responsibilities, and who makes the laws and who enforces them?

As posted (may you find the thread running through the post, dear reader.  I know it’s a lot to ask…especially with all the unanswered, open-ended questions):

What is humanism?

‘…a morally concerned style of intellectual atheism openly avowed by only a small minority of individuals (for example, those who are members of the British Humanist Association) but tacitly accepted by a wide spectrum of educated people in all parts of the Western world.”

What is right, exactly, and where do ‘rights’ come from?

How does one person do lasting good for another while pursuing his/her own self-interest within the institutions and organizations that have developed and are often controlled by those adhering to such ideals?

Roger Scruton quote that stands out in the video below, while discussing moral relativism to an audience in a country once behind the Iron Curtain:

‘There’s an attempt to produce a universal, objective morality, but without any conception of where it comes from.’

Where does the moral legitimacy come from to decide what a ‘human right’ is? A majority of ‘right-thinking’ people? A political majority? Some transcendent source? German Idealism?

Full paper here.

Perhaps modern American liberalism can claim other roots for itself.  Here’s a quote on Leo Strauss, who has influenced American conservative thought heavily:

As Strauss understood it, the principle of liberal democracy in the natural freedom and equality of all human beings, and the bond of liberal society is a universal morality that links human beings regardless of religion. Liberalism understands religion to be a primary source of divisiveness in society, but it also regards liberty of religious worship to be a fundamental expression of the autonomy of the individual. To safeguard religion and to safeguard society from conflicts over religion, liberalism pushes religion to the private sphere where it is protected by law. The liberal state also strictly prohibits public laws that discriminate on the basis of religion. What the liberal state cannot do without ceasing to be liberal is to use the law to root out and entirely eliminate discrimination, religious and otherwise, on the part of private individuals and groups.”

Irreverent Reverends & Anti-Technological, Anti-Bureaucratic Technocrats-Some Climate Links

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.

Oh boy.

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:

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?

Bruce Everett on this book:

‘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. ‘

Above the entrance to the Human Pagoda, are these words:

Breathing restrictions keep the Collective healthy. Select a canvas bag for your head when entering the Human Pagoda. Zero-carbon.

Zero-oxygen. Zero-waste.

Namaste.

And 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.

This stuff is complicated!

As previously posted:

Repost-‘Roger Scruton In The City Journal: Cities For Living–Is Modernism Dead?’

Land Art Links Along A With A Quite Modernist W.S. Merwin Poem

William Logan At The New Criterion: ‘Pound’s Metro’…Monday Poem: ‘A Pact’ By Ezra Pound

-Daniel Dennett: ‘Postmodernism And Truth’

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.

I’d argue that this ‘postmodern’ problem also likely bleeds out into other causes, and abstract ideas, like the Climate.

The ‘Ol Iceberg Analogy-A Few Links On Inaccurate Levels Of Conceptualization

Useful?: On one side a generally more religious, more traditional, more patriotic cultural majority and on the other a less religious, less traditional, less patriotic cultural minority. Gradually, then suddenly, the iceberg flips.

Home, hearth, town, state and nation,’ becomes more like ‘home, foyer, community, democracy units and global human village’ a good deal more than before.

Ilya Shapiro (CATO) and Eric Kaufmann have a back and forth at The National Review:

The data that Eric Kaufmann presents and explains about ideological prejudice, social intolerance, and “affective polarization” (“Political Discrimination as Civil-Rights Struggle,” July 12) are as disturbing as they are depressing. Progressive authoritarianism is a growing problem, particularly among young elites and thus at the commanding heights of business, culture, and education. 

This blog’s take: What do you think of the analogy? Useful?

What you most focus on as a threat, often reveals what you most value.

Freedom doesn’t equal liberation. Many people causing the iceberg to flip have done so by promoting illiberal thought and action, violence, ideological utopianism, and of course, through the further control of language (words=violence).

Liberalism proper hasn’t provided a sufficient-enough moral framework to prevent this state of affairs, and the force of the iceberg’s flip has scattered apart the old Liberal Guard, the ‘classicals’, the Old Left (Marxists and free-speech, pro-science Left).

There are deeper currents affecting all of us.

Meanwhile, much of the cultural production (music, T.V., acceptable discourse) continues to drift along where it does…

I know, I know. Smith and Hayek may not be enough, but they offer quite a bit:

Smith offers us nothing less than a critique of ‘scientific socialism’, a doctrine that was to emerge almost two centuries later. This theory asserts that a benevolent government may achieve the social good, or, at any rate, socially desirable ends, through planning and directing a society and its citizens by means of legislation, rules, regulations and administrative fiat. 

Causes & Rackets: About Those Foundations & Academies-Turning Piles Of Poetry Money Into Jargon

Via Joseph Massey via The Poetry Foundation:

You could kinda see this coming:

‘In the Letter of Commitment, the Foundation staff and the Board pledged action in response to the June Community Letter’s call for us to become proactively antiracist. The Foundation is grateful to these poetry communities for continuing to hold it accountable, as it speaks to a belief in the capacity for change. The Foundation holds itself accountable as well, and has begun to move forward with short- and long-term equity efforts.

Such bad use of language!

Blink if you can hear me.

The money which someone earned in the world, often passed down to those who didn’t earn the money, is further donated to those who haven’t earned the respect of poets. Often, the support a decent poet needs to get better is diverted to the loudest voices in the organization and wasteful, bureauratic, mastubatory ends.

I think the best response is just posting good poetry. Maybe it strikes you, maybe it doesn’t.

As posted:

Alas, the Mellon Foundation?

‘Elizabeth Alexander never expected to go into philanthropy. Now she’s in her third year as the president of the Andrew W. Mellon Foundation, the largest supporter of the humanities and the arts in the U.S., where she’s quickly applied her vision to foster a more just society.’

Via Mellon’s Website bio, regarding Alexander’s work at the Ford Foundation:

There, she co-designed the Art for Justice Fund—an initiative that uses art and advocacy to address the crisis of mass incarceration—and guided the organization in examining how the arts and visual storytelling can empower communities.’

I like the idea that poems are actually not supposed to engage you in direct action, neither political, nor personal.  They usually take some work to understand, but they can come alive on the tongue and live like wisdom in the brain for years.

As posted:

Adam Kirsch On Elizabeth Alexander’s Bureaucratic Verse

Kirsch was not so impressed with the 2009 inauguration ceremony nor Elizabeth Alexander’s use of poetry to commerorate political power:

‘In our democratic age, however, poets have always had scruples about exalting leaders in verse. Since the French Revolution, there have been great public poems in English, but almost no great official poems. For modern lyric poets, whose first obligation is to the truth of their own experience, it has only been possible to write well on public themes when the public intersects, or interferes, with that experience–when history usurps privacy.’

Also, as posted:

A reader sends a link to a SF Gate review of poet Jorie Graham’s ‘Sea Change:

‘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, overwhelming the planet.’

and:

‘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.’

And still also more on institutional capture and old piles of money, as posted:

Full review here.

Jack Shakely on Ken Stern:

‘Ken Stern knows an awful lot about nonprofits, having spent the better part of a decade as chief operating officer, then president of NPR, one of the best-known, and controversial, nonprofits in America.’

Charity has limits.

This blog likes to keep an eye on NPR, as they’re a child of the 60’s, and but for the work of LBJ’s Great Society lobbying to include ‘radio’ in the Public Television Act of 1967, they might not be around. Many NPR stories, in reaching out to the wider world, often return to the touchstones of feminism, environmentalism and some form of diversity multiculturalism. Amidst high standards for journalism and production values lies the tendency towards positive definitions of equality, justice and peace. They tend to assume their ideals are your ideals as they filter new input from the world.

In turn, many feminists, environmentalists, and multiculturalists/activists rely on foundation money and/or private donations, and/or public institutions, for survival. They aim for broad definitions of the public good, and seek to influence both the culture and political outcomes.

Everyone’s starting a non-profit these days:

‘The ability to survive, even thrive, with programs that have been proven not to work is just one of the many oddities ‘With Charity for All’ documents in the topsy-turvy, misunderstood, and mostly ignored world of nonprofits’

Non-profits have become big business, partially following the ‘greatness model’ that worked so well for the boomers, when the getting was good. Unfortunately, there are limits to any model, and we’ve got serious economic issues and a lot of political dysfunction. The money has to come from somewhere.

Shakely again:

‘To clean up the messy nonprofit landscape, Stern offers some suggestions that are sure to cause concern in some nonprofit quarters, including increased government oversight, increasing the application fee to cover the cost of better IRS review and, most radical of all, putting a life span on the charitable status afforded nonprofits, then requiring a renewal after a certain period of time (maybe 10 years). It’s an admirable goal, but in a sector where the stated goal of private foundations is self-preservation and “once a charity; always a charity,” is the mantra, it ain’t gonna happen. Stern knows this, of course, but it doesn’t stop him from asking this and many other valid questions about a sector that is loath to engage in self-evaluation’

It may be as simple as following the money.

On Stern’s third point, putting a life span on the charitable status afforded nonprofits, Stern might agree with David Horowitz, of all people. He’s a red-diaper baby, an ex-Marxist activist cum anti-Leftist, anti-Communist crusader. Making foundations and constantly agitating is what he knows how to do.

He had a then a new book out entitled: ‘The New Leviathan, How The Left Wing Money-Machine Shapes American Politics And Threatens America’s Future

Horowitz argues that such foundations as Ford (which donates to NPR) have become vehicles for the interests of political activists, portraying the matter of as a fight between capitalism/anti-capitalism and/or socialism. He mentions the Tides foundation here. They are big money, he points out, and Obama’s political career was largely made possible by activist political organization, and the money and manpower behind them:

——————–

Stern and Horowitz potentially agreeing on some regulation of non-profits makes for strange bedfellows. Obama, true to form, was seeking a permanent form of activism. Activists, and the political idealists with whom they often find common cause, often don’t produce anything of value independently, and must rely upon existing institutions for their support.

It’s worth thinking about who wants to be in charge, and why, and what that means for everyone else. Following the money never hurts, and it’s a necessary evil, just a politics is. If you tend to agree with the ideals, you tend to focus on the sausage, not how it’s getting made.

This blog wants to focus on what keeps our society open, healthy and dynamic, and what maintains our political and economic freedoms. The pie ought to be growing.

It’s 1968 all over again, see Tom Wolfe’s Radical Chic: That Party At Lenny’s…

Related On This Site: A Few Thoughts On NPR And Current Liberal Establishment Thinking Under Obama

Race And Free Speech-From Volokh: ‘Philadelphia Mayor Suggests Magazine Article on Race Relations Isn’t Protected by the First Amendment’

Jack Shafer At Slate: ‘Nonprofit Journalism Comes At A Cost’From NPR: Grants To The NEA To Stimulate The Economy?…We’re already mixing art and politics, so…How Would Obama Respond To Milton Friedman’s Four Ways To Spend Money?

A Few Thoughts On Walter Russell Mead At The American Interest: “Why Blue Can’t Save The Inner Cities Part I”

The market will make people better off, but always leaves them wanting more and in a state of spiritual malaise, which invites constant meddling. Can economic freedom and free markets reconcile the moral depth of progressive big-State human freedom: Milton Friedman Via Youtube: ‘Responsibility To The Poor’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty” Ken Burns makes a good documentary, but he’s also arguing he absolutely needs your tax dollars in service of what he assumes to be a shared definition of the “common good” as he pursues that art. The market just can’t support it otherwise. Repost-From ReasonTV Via Youtube: ‘Ken Burns on PBS Funding, Being a “Yellow-Dog Democrat,” & Missing Walter Cronkite’From NPR: Grants To The NEA To Stimulate The Economy?…We’re already mixing art and politics, so… ….here’s a suggestion to keep aesthetic and political judgements apart-Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment… ——–   The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”From George Monbiot: ‘How Freedom Became Tyranny’…Looking to supplant religion as moral source for the laws: From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum.New liberty away from Hobbes?: From Public Reason: A Discussion Of Gerald Gaus’s Book ‘The Order of Public Reason: A Theory of Freedom And Morality In A Diverse And Bounded World’…Richard Rorty tried to tie postmodernism and trendy leftist solidarity to liberalism, but wasn’t exactly classically liberal: Repost: Another Take On J.S. Mill From “Liberal England”