Humanities

A Few Midweek Links

Full piece here (published in 2011):

I don’t know if I would choose to study anthropology…:

“Within a few days, the executive board began receiving angry e-mails from self-identified scientific anthropologists who were irate about dropping the word “science” from the long-range plan.”

—-

James Damore at Quillette: ‘The Case For Diversity

‘One’s stance on diversity policies often just depends on what metric you’re trying to optimize, causing both sides to talk past each other. This lack of dialogue is destructive, creating multimillion dollar programs of marginal efficacy and harmful side-effects. If done well, diversity can be good, but it’s far from the panacea it’s made out to be.’

Damore’s piece reminded me of Pournelle’s Iron Law of Bureaucracy:

Perhaps Mr. Damore’s case can act as evidence for it:

‘Pournelle’s Iron Law of Bureaucracy states that in any bureaucratic organization there will be two kinds of people”:

 First, there will be those who are devoted to the goals of the organization. Examples are dedicated classroom teachers in an educational bureaucracy, many of the engineers and launch technicians and scientists at NASA, even some agricultural scientists and advisors in the former Soviet Union collective farming administration.

Secondly, there will be those dedicated to the organization itself. Examples are many of the administrators in the education system, many professors of education, many teachers union officials, much of the NASA headquarters staff, etc.

The Iron Law states that in every case the second group will gain and keep control of the organization. It will write the rules, and control promotions within the organization.’

Related On This Site: Perhaps you can make judgments in the humanities, and they don’t need to be political:  Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment

What are the ethical obligations of an anthropologist/author/journalist? From Savage Minds: More On The Lawsuit Against Jared DiamondFrom The Chronicle Of Higher Education: Jared Diamond’s Lawsuit…and: Jared Diamond: “Vengeance Is Ours” In The New Yorker

More of the spirit of theory slipping into politics…another sign of the times?:  The Economist on Moral Thinking: David Sloan Wilson’s Research

A Few Saturday Links-War, War Photography & Domestic Politics: Wherever You Go, There You Are

Michael Totten at World Affairs: ‘No, the Syrian Kurds Are Not Terrorists

There are Kurdish Communist militias, but there are still many reasons for America to promote Kurdish interests.  Additionally, there are reasons to help stamp out ISIS and navigate the other players in the region as well…leaving the Kurds to their own fate.  I think this helps explain current American policy in the region:

‘Whatever you think of the “libertarian socialism” of Syrian Kurdistan, it’s not even in the same time zone as the medieval totalitarianism of ISIS, the secular nationalist tyranny of Assad’s Arab Socialist Baath Party regime in Damascus or the Putin-esque rule of the neo-Ottoman Erdogan.

Turkey can call the Kurds terrorists all they want, but that will not make them so.’

Meanwhile, an increasingly authoritarian, populist, Islamic Erdogan has launched a campaign into Syria to battle with Kurdish forces:

and:

As previously posted:

Independent Kurdistan-A Good Outcome For American Interests?

In his book Where The West Ends, Totten describes visiting Northern Iraq briefly as a tourist with a friend, and the general feeling of pro-Americanism in Kurdish Northern Iraq that generally one can only feel in Poland, parts of the former Yugoslavia etc.

Two Sunday Links-Turkey, The Kurds, And Affirmative Consent

Domestic Politics And The Tendency People Have To Seek Transcendence And Naked Self-Interest At The Very Same Time:

Beware offering thoughtful critique of the sacred ‘-Isms’ these days (feminism, environmentalism, racism, sexism), even if it’s just pointing out other ways of thinking about injustice.  God forbid should you hold a conservative position on any matter. Problems come with identity politics and political idealism, after all, just as they do with religious belief and certainty and fixed conservative positions.  Generally, such criticism is not welcomed among radically activated and/or ambitious individuals.

If someone doesn’t recognize the moral legitimacy of the rules governing an institution they claim is oppressing them, maybe you want to ask which rules they recognize as morally legitimate before they go end-up controlling the institution?

Civility and a boring politics aren’t desireable for many, for various reasons, especially those people bringing presumed moral goods for everybody through radical change and radical liberation.

It might be useful to try and hold a mirror to many ambitious people in high towers and positions of authority in addition to one’s Self; a perplexing exercise during a time of The Self and a rather compromised politics of celebrity.

There are a lot of decent people out there, and a lot of good in people, of course, away from the madding crowd.

The Church Of Holy Modern Human Progress Shall Be Built!

The Old Catholic Church Shall Soon Be Rebuilt!

“Every great cause begins as a movement, becomes a business, and eventually degenerates into a racket.”

That’s attributed to Eric Hoffer, here.

On that note, Theodore Dalrymple (Anthony Daniels) takes a look at war photographers to highlight an underlying truth:  Where there’s courage there is also cowardice. Where there’s moral concern there’s also boredom and self-preservation.

Everyone’s got a pet peeve (what this blog is for, really), but honest self-reflection can be much harder (to come by):

‘That people may love what they hate—or say that they hate—is illustrated in extreme form by war photographers. If you asked war photographers why they risk their lives to take pictures of the most terrible conflicts (rather than, say, of the beauties of nature), they would say that it is to inform or alert the world in the hope of bringing those conflicts to an end. But this is far from the whole truth, psychologically speaking; and as a person who has indulged in a little civil-war tourism myself, I can avow to the fact that there is nothing like a sense of danger for solving, at least temporarily, whatever little troubles are agitating one’s soul. When there might be an ambush round every corner, the minor fluctuations of one’s emotional state are of little concern.’

Three Sunday Quotations On Liberalism-Lionel Trilling, Michael Oakeshott & J.S. Mill

‘Contemporary liberalism does not depreciate emotion in the abstract, and in the abstract it sets great store by variousness and possibility. Yet, as is true of any other human entity, the conscious and the unconscious life of liberalism are not always in accord. So far as liberalism is active and positive, so far, that is, as it moves toward organization, it tends to select the emotions and qualities that are most susceptible of organization. As it carries out its active and positive ends it unconsciously limits its view of the world to what it can deal with, and it unconsciously tends to develop theories and principles, particularly in relation to the nature of the human mind, that justify its limitation.’

Trilling, Lionel.  The Liberal Imagination: Essays On Literature And Society.  The Viking Press:  New York, 1950. (preface xiii).

It’s easy to believe that because you know one thing pretty well, or a few things reasonably well, that what you know is known by all, and that this knowledge is universal.  What if what you can know is bound up with your experiences, and is acutely limited?

A 20th century address of such problems:

‘But my object is not to refute Rationalism: its errors are interesting only in so far as they reveal its character.  We are considering not merely the truth of a doctrine, but the significance of an intellectual fashion in the history of post-Renaissance Europe. And the questions we must try to answer are: What is the generation of this belief in the sovereignty of technique? When springs this supreme confidence in human ‘reason’ thus interpreted? What is the provenance, the context of this intellectual character?  And in what circumstances and with what effect did it come to invade European politics?’

Oakeshott, Michael. Rationalism In Politics“. Rationalism In Politics And Other Essays. Liberty Fund, 1991. Print. (Pg 17).

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.: 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”

Positive and negative rights are also a part of Leo Strauss’ thinking (persona non-grata nowadays), and Strauss thought you were deluded if your were going to study politics from afar, as a “science.”  There has been much dispute about this: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Full post here.

Bonus quote:

“More recently Richard Rorty made an attractive attempt to reconcile the most avant-garde postmodern theory with a defence of the institutions of the Western liberal democracies, but the Mill of On Liberty still reigns supreme.”

The Jordan Peterson/Cathy Newman Debate-It’s Been Coming For Some Time

In my humble experience, I’ve observed that many women, especially from the previous Boomer generation, have been reacting against personal experiences of some genuine injustice (generally milder than war and famine to be sure, but limiting nonetheless):  Being prevented from pursuing one’s natural talents into further education and professional development beyond proscribed spheres was frowned upon and generally prohibited.   This, unsurprisingly, built an enormous reef of legitimate grievance and anger, as well as obstacles towards many kinds of life-achievement.  ‘This job ain’t for you, sweetie’ must go long way towards reinforcing the idea of systemic injustice.

Much feminist doctrine, additionally, feeds upon this injustice and can incentivize relatively well-adjusted girls and women into ‘Sisterhood’ across what I consider to be a natural divide between the sexes.  ‘Seeing the world as it really is‘ is being offered, and is an invitation found within many modern doctrines to join the front-lines of an ongoing battle towards radical liberation.  The underlying logic of neo-Marxist thought, aditionally, has established itself within many of our social, educational and and political insitutions (swapping out the bourgeoisie for ‘the Patriarchy’, seeking to remake (H)istory while prioritizing collective, group and class identity in starkly authoritarian/totalitarian fashion).

More broadly, ‘seeing the world as it really is’ via radical liberation tends to engender radical suspicion and skepticism of institutional relationships, hollowing-out many of these social, educational and political institutions, leaving many folks caught up in endless protest towards rather utopian ideals. Such activity also exerts upward influence upon a liberal idealism that is claiming the legitimate moral authority to run our social, educational and political institutions.  Perhaps my deep skepticism has been there all along, but I see a rather myopic liberal elite when it comes to much human nature, history, and the incredible difficulty of maintaining political stability and moral decency.

The deep conservative split (pro-Trump, anti-Trump) tells me there are many more systemic changes going on.

Possibly related on this site, see:

White Guilt & The Freedom To Think Differently: Shelby Steele & Jordan Peterson-Some Links

The Perilous State Of The University: Jonathan Haidt & Jordan B. Peterson

Repost-A Few Thoughts On Robert Bork’s “Slouching Towards Gomorrah”

Repost At The Request Of A Reader-Revisting Larry Summers: What Did He Say Again?

Harvey Mansfield At The City Journal: ‘Principles That Don’t Change’

Bing West At The American Interest-’Women In Ground Combat’

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

Downward To Darkness: Friday Poem From A Reader-Wallace Stevens’ ‘Sunday Morning’

A return to Nature?  To origins of faith?  To a simple freedom in a wild land, and new understandings, with death in view? To visions of Romantic Primitivism becoming modern?:

VII

Supple and turbulent, a ring of men
Shall chant in orgy on a summer morn
Their boisterous devotion to the sun,
Not as a god, but as a god might be,
Naked among them, like a savage source.
Their chant shall be a chant of paradise,
Out of their blood, returning to the sky;
And in their chant shall enter, voice by voice,
The windy lake wherein their lord delights,
The trees, like serafin, and echoing hills,
That choir among themselves long afterward.
They shall know well the heavenly fellowship
Of men that perish and of summer morn.
And whence they came and whither they shall go
The dew upon their feet shall manifest.

Wallace Stevens

Full poem here.

Read it aloud, for God’s sake, as the meaning lies in the experience of saying.

The Perilous State Of The University: Jonathan Haidt & Jordan B. Peterson

Jonathan Haidt (moral/social psychologist) and Jordan Peterson (clinical psychologist) discuss how they view what’s going on within our universities:

I’d like to think that there’s a reasonable conservative position which is agnostic, and respects the depths and dangers of religious experience, faith claims to knowledge, and the profound impact Christianity has had upon our legal and social institutions.

In essence, this blog believes such moral reasoning can provide a profoundly wise framework for understanding one’s own nature.  It can also help understand the problems which arise from our interactions with each other, with positions of authority, and with the world.  These depths can orient one towards what’s worth conserving (just as can a good humanities or social sciences education), despite being at odds with many other things of value.  Discovering what is true is a continuing job (and blessing) belonging to each of us, especially since the Enlightenment, but this apparently comes with the dangers of ideology, bad ideas, radical resentment, and totalitarian dead-ends still with us.

This agnostic position can, I believe, with some accuracy, view the depths and dangers of fundamentalist Leftism; how swiftly it can take over institutions, and how it appeals to many of the same old human nature problems with often pseudo-religious claims to knowledge.  Marxism, after all, is designed to take people up towards a promised endpoint to human history, and incite individuals into action towards ideals (revolutionary praxis-radical liberation) happy to trammel over the Sciences, the Social Sciences, the Humanities, and much truth besides.

See Also On This Site: The comments section of Theodore Dalrymple In The City Journal: Atheism’s Problems…Repost-Theodore Dalrymple: ‘What The New Atheists Don’t See’

From New York Magazine: If God Is Dead, Who Gets His House?

A Brief Defense Of Agnosticism

Did the ground shift some time ago?  Bryan Magee’s Talking Philosophy On YouTube

Roger Scruton At The WSJ: ‘Memo To Hawking: There’s Still Room For God’

Related On This SiteFrom Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

From Edward Feser: ‘Nagel And His Critics Part IV’

John Gray Reviews Jonathan Haidt’s New Book At The New Republic: ‘The Knowns And The Unknowns’

Steven Pinker somewhat focused on the idea of freedom from violence, which tends to be libertarian. Yet, he’s also skeptical of the more liberal human rights and also religious natural rights. What about a World Leviathan?: At Bloggingheads Steven Pinker Discusses War And Thomas HobbesFrom Reason.TV Via YouTube: ‘Steven Pinker on The Decline of Violence & “The Better Angels of Our Nature”‘Simon Blackburn Reviews Steven Pinker’s “The Blank Slate: The Modern Denial Of Human Nature” Via the University Of Cambridge Philosophy Department

Evolutionary psychology and moral thinking: Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’

Friday Quotation-George Santayana

‘The young man who has not wept is a savage, and the old man who will not laugh is a fool.’

George Santayana

Two Quotations From Kenan Malik & One From Ken Minogue

Via Mick Hartley-

Kenan Malik on ‘The Truth About Cultural Appropriation‘:

‘What is really being appropriated, in other words, is not culture but the right to police cultures and experiences, a right appropriated by those who license themselves to be arbiters of the correct forms [of] cultural borrowing.’

The collectivization of one’s own suffering, and politicization of the personal, doesn’t necessarily require the maturity, freedom and strength to think for one’s self.   Self-love isn’t necessarily a virtue, after all, nor either is it honest self-reflection.

If an individual can’t persuade others with ideas and argument, they always have the recourse of grievance and collectivized victim-hood in which to retreat. It’s easy to melt back into the crowd and call others horrible names just for bringing up contrary ideas and arguments (declaring them violators of all that is right, true and good in the world, while declaring yourself closer to good intentions and the holy causes (‘-Isms’).

This taps into a pretty universal human desire:  To gain as much as possible with minimal possible effort, and to view one’s self as virtuous, and one’s enemies not merely as lacking in virtue, but evil.

Whether such ideas are true is another matter, because there clearly are genuine victims suffering all manners of injustice in this world, but this particular set of doctrines far outstrips the possibilities of individuals to honestly self-reflect, learn from experience, and solve the kinds of problems which can be solved through politics.

Malik:

‘There is a difference between creating a society in which we have genuinely reduced or removed certain forms of hatreds and demanding that people shut up because they have to conform to other people’s expectations of what is acceptable. To demand that something is unsayable is not to make it unsaid, still less unthought. It is merely to create a world in which social conversation becomes greyer and more timid, in which people are less willing to say anything distinctive or outrageous, in which in Jon Lovett’s words, ‘fewer and fewer people talk more and more about less and less’…’

(Below):

-Minogue, Kenneth.  Politics.  Oxford:  Oxford University Press, 1995. (Pg 111).

On the many dangers of political idealism, and using political theory as the limits of your field of vision:

‘We may sum this up by saying that the more the style of what used to be called politics becomes theorized, the more political problems come to be reintrepreted as managerial.  Working out the least oppressive laws under which different and sometimes conflicting groups may live peaceably together is being replaced by manipulation and management of the attitudes different groups take towards each other, with the hope that this will ultimately bring harmony.  In other words, in the new form of society, human beings are becoming the matter which is to be shaped according to the latest moral idea.’

Free speech and Muslimst From Kenanmalik.com: ‘Introduction: How Salman Rushdie Changed My Life’… Via YouTube: ‘Christopher Hitchens Vs. Ahmed Younis On CNN (2005)’…  Mohammad Cartoonist Lars Vilks HeadbuttedDuring Lecture’From The OC Jewish Experience: ‘UC Irvine Muslim Student Union Suspended’From Volokh: ‘”South Park” Creators Warned (Threatened) Over Mohammed’… More From Spiegel Online After The Westergaard Attacks Via A & L Daily: ‘The West Is Choked By F

 

The Two Clashing Meanings Of Free Speech-Whence Liberalism?

‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.’

-1st amendment to the Constitution.

Teresa Bejan’s ‘The Two Clashing Meanings Of ‘Free Speech‘ piece at the Atlantic:

‘Recognizing the ancient ideas at work in these modern arguments puts those of us committed to America’s parrhesiastic tradition of speaking truth to power in a better position to defend it. It suggests that to defeat the modern proponents of isegoria—and remind the modern parrhesiastes what they are fighting for—one must go beyond the First Amendment to the other, orienting principle of American democracy behind it, namely equality. After all, the genius of the First Amendment lies in bringing isegoria and parrhesia together, by securing the equal right and liberty of citizens not simply to “exercise their reason” but to speak their minds. It does so because the alternative is to allow the powers-that-happen-to-be to grant that liberty as a license to some individuals while denying it to others.’

Further exploration in the video below…:

My brief summary (let me know what I may have gotten wrong): Bejan appeals to two ancient and somewhat conflicting Greek concepts in order to define two types of ‘free speech.’

Isegoria:  More associated with reason, argument, and debate.  You may feel, believe and think certain things to be true, but you’re a member/citizen of a Republic and you’ve got to martial your arguments and follow the rules (not all people may be members/citizens either, depending on the rules).  Many Enlightenment figures (Locke, Kant, Spinoza) appealed to reason more through isegoria according to Bejan (given the tricky course they had to navigate with the existing authority of the time).  Think first, speak later.

Parrhesia: More associated with open, honest and frank discussion, and with much less concern as to consequences:  ‘Say-it-all’ Socrates was voted to death by the People after all, despite his reasoning prowess. She brings up Diogenes (the lantern guy), who flaunted convention, tooks serious risks and even masturbated publicly. She brings up all the racy stuff even Quakers and various other sects said against each other in the early days of our Republic.

So, why create this particular framework, and why is it necessary to ‘go around’ the 1st amendment upon it in pursuit of Equality?: Perhaps one of Bejan’s aims is to resuscitate an American liberalism which would allow old-school liberals to appeal to young activists and a lot of young people influenced by activists, obliquely routing all back to the Constitution.  Only through becoming aware of their own assumptions can liberals better address the ‘hate-speech’ concept (with no Constitutional basis) which has taken root in our universities, for example.

Bejan relies on some data and some anecdotal evidence from her own teaching experience to justify a potential shift in public sentiment, requiring of her approach.  Such evidence might line-up with elements of libertarian/conservative critiques of liberalism, too, which tend to focus on liberals lacking a sufficiently profound moral framework to justify why liberals should make and enforce laws, and run our institutions, especially when those institutions are judged by outcomes, not intentions, bound as they are within a Constitutional framework.

So far, I’m not sure I’m persuaded by Bejan’s reasoning, for why not just stick to teaching, promoting and discussing the Constitution? Has Bejan really punched a hole back to the Greeks, or has she fashioned a tool-at-hand to grasp certain products of Enlightenment modernity to address more crises of modernity?

***In the video Bejan mentions, in non-Burkean, non-conservative fashion, our founding documents, the French Revolutionaries, and the U.N. charter as examples of rights-based thinking.  Of course, beyond debates about liberalism, there’s quite a lot of dispute about where our rights might come from in the first place (from God, from a Deity, from Nature, from Nature’s Laws, from past Laws and Charters, from knowledge gained through the Natural Sciences, from the latest Social Science, from coalitions of like-minded people, from majorities/pluralities of people, from top-down lists of rights and ideological platforms etc.)

Any thoughts and comments are welcome.

Found here.

I keep hearing about a supposed “hate speech” exception to the First Amendment, or statements such as, “This isn’t free speech, it’s hate speech,” or “When does free speech stop and hate speech begin?” But there is no hate speech exception to the First Amendment. Hateful ideas (whatever exactly that might mean) are just as protected under the First Amendment as other ideas.

Yes, a modern Marxist: Brendan O’Neill At Spiked: ‘Why We Must Fight For Free Speech For People We Loathe:

‘A true devotee of freedom of speech says, ‘Let everyone speak, because it is important that all sides are heard and that the public has the right to use their moral muscles and decide who they trust and who they don’t’. The new, partial campaigners for friends’ speech effectively say, ‘Let my friend speak. She is interesting. She will tell the public what they need to hear.’ These are profoundly different positions, the former built on liberty and humanism, the latter motored by a desire to protect oneself, and oneself alone, from censorship. The former is free speech; the latter ‘me speech.’

Also:

“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility.’

‘Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied. ‘

‘Thirdly, even if the received opinion be not only true, but the whole truth; unless it is suffered to be, and actually is, vigorously and earnestly contested, it will, by most of those who receive it, be held in the manner of a prejudice, with little comprehension or feeling of its rational grounds. ‘

And not only this, but, fourthly, the meaning of the doctrine itself will be in danger of being lost, or enfeebled, and deprived of its vital effect on the character and conduct: the dogma becoming a mere formal profession, inefficacious for good, but cumbering the ground, and preventing the growth of any real and heartfelt conviction, from reason or personal experience.”

-John Stuart Mill ‘On Liberty: Chapter II-Of The Liberty Of Thought And Discussion’

On this site, see: 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’

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?’

A Modern Liberal, somewhat Aristotelian and classical?:  From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’…Repost: Martha Nussbaum Channels Roger Williams In The New Republic: The First Founder

Samuel Huntington was quite humble, and often wise, about what political philosophy could do:  From Prospect: Eric Kaufmann On ‘The Meaning Of Huntington’

From The NY Times Book Review-Thomas Nagel On John Gray’s New ‘Silence Of Animals’From Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

From Edward Feser: ‘Nagel And His Critics Part IV’

 

Why Should You Get A Liberal Education? From The ASAN Institute Via Vimeo: ‘Michael Oakeshott’s Cold War Liberalism 1’

More here.

Link sent in by a reader.

Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).

According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.

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.

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 ne0-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.

On this site, see: Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’

A taste of her Nussbaum here. Also, see: From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Via C-SPAN-The Historical Context Of Allan Bloom

…Timothy Fuller At The New Criterion: ‘The Compensations Of Michael Oakeshott’John Gray At The Literary Review Takes A Look At A New Book On Michael Oakeshott: ‘Last Of The Idealists’

————

As previously posted:

Heather MacDonald piece here (link may not last)

Oh, the humanity.

I agree that students, when facing a syllabus, shouldn’t also have to face the great books mediated, nor their young minds circumscribed, by overt political ideologies.

MacDonald:

‘In other words, the UCLA faculty was now officially indifferent to whether an English major had ever read a word of Chaucer, Milton or Shakespeare, but the department was determined to expose students, according to the course catalog, to “alternative rubrics of gender, sexuality, race, and class.”

Upon hearing “gender, sexuality, race, and class,” I confess my head hangs down a bit and a sigh escapes my lips. Such a lack of imagination does great disservice to works of such powerful imagination.

Then again, I remember my last trip to Southern California (zing).

Of course, there still needs to be an intellectual framework and curriculum for the humanities.

—————–

On that note, Roger Scruton had some keen insights:

“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”

“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”

Quite importantly:

“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”

This is a matter of deep debate in our society right now.

Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.

Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?

Are we really that thick in the postmodern weeds?:

—————————–

Judgment, as Scruton points out, shouldn’t necessarily be subsumed to political ideology. I would agree, and I generally default in assuming that each one of us is the ultimate arbiter of our own judgment.

But, no man is an island.

Does Scruton’s thinking eventually lead us back to the problems that religion can have with artists and writers?

Is there anybody whom you trust to decide what you should and shouldn’t read?

Parents? Great authors? Public intellectuals? Professors? God? Laws and lawmakers? Religious leaders? A school-board? A democratic majority? People who think like you? A Council of Cultural Marxists?

The Department of Institutionalized Idiocy?

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