There Are So Many Ways To Do Better-Philosophy & Humanities 101

In light of the rather pathetic and predictable news out of the University Of Chicago’s English Department:

“For the 2020-2021 graduate admissions cycle, the University of Chicago English Department is accepting only applicants interested in working in and with Black Studies,” the program said in a statement on its website.

In light of the rather pathetic and predictable news out of the University of Edinburgh. They’ve renamed Hume Tower (after arch-empiricist David Hume and one of the greats) at the University of Edinburgh.

Some academics stood up to the administration and the decision:

The letter’s signatories include several of the university’s most respected academics, including Professor Sir Tom Devine, Scotland’s pre-eminent historian, Dr Michael Rosie, senior lecturer in sociology, Lindsay Paterson, professor of education policy, and Jonathan Hearn, professor of political and historical sociology.

During my humanities education, I developed an increasing suspicion of the postmodern rejection of tradition, rules, laws, rituals and beliefs, at least with regard to reading, writing and thinking.  In engaging with some dull, and other absolutely mesmerizing, works of the creative imagination, I realized many of my own rituals and beliefs were being challenged. There are many experiences, and views, and ways to understand both myself and the world.

This is a good reason to get a good education!

It also slowly dawned on me that the lack of pedagogy, endless deconstructionist academic discussions, canon-less syllabi and increasing identitarian drift (is this person a professor because he/she’s the best poet/teacher or because he/she’s black/female or some mix of both?) were a problem.

A lot of this aimlessness and rebellion had ramped-up in the 1960’s, but since then, I’ve come to understand there are even deeper problems.

I aim to be open-minded, but not so much as to notice my brains falling out.

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.

Friedrich Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.

Martha Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.

Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.

Via A Reader-Isaiah Berlin’s Lectures On The Roots Of Romanticism.  Romanticism–>Modernism–>Postmodernism–>Wherever We’re Heading Now

Maybe it all started with Beethoven:  Everyone’s a (S)elf.

Isaiah Berlin pretty much blackballed Roger Scruton, so it’s not all roses.

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.

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?

See Protein Wisdom for a discussion about language and intentionalism, and how it gets deployed.

-Daniel Dennett: ‘Postmodernism And Truth’

The nihilist claims are deeper than you may think, and the Nietzschean, and Will–>Will to Power German influence is also deeper than most people think; offering profound criticisms of the scientific project, liberalism, liberal institutions, and a secular humanism which is the air many folks breathe these days.

Here’s a somewhat similar vein of thought.  From friesian.com:

Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’

Alas, this blog has been writing about such issues for over a decade, and I’ve been thinking about them for more than two decades:  Should You Bother To Get A Liberal Arts Education? Allan Bloom, Camille Paglia and Anthony Kronman

Repost-From Scientific Blogging: ‘The Humanities Are In Crisis-Science Is Not’

Click here for a quite a varied discussion of Allan Bloom’s surprise 1987 bestseller: ‘The Closing Of The American Mind

Repost-From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Civil Right logic, and protest alone, isn’t likely deep enough to prevent against ideological capture: 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?’

Via Youtube-‘Week 2 Leo Strauss-The Three Waves Of Modernity’

America These Days, A Newer Elite And Potential Life On Venus?

Via Bari Weiss-It almost feels as though, after a meal, in the back room of an emptying restaurant, I’m a fly on the wall:

Q & A: The Marriage Vows of The American Elite: A Conversation With Benjamin Ginsberg:

I agree. I also agree that there is a kind of interesting elite consolidation under way in the U.S. that does parallel the events of the late 19th century. We have a fabulously wealthy new elite, namely tech billionaires and related folks. The established monied classes in the United States need to incorporate these people, and they’re being incorporated around a kind of woke agenda, just as the elites of the late 19th century were incorporated around a Christian agenda of social do-gooding.

Personally, I suspect if the American body politic were an iceberg, then a large enough portion has rolled so that religious belief comprises only a plurality nowadays. Many people are still deeply religious, and we Americans deeply idealistic, but politically and socially, especially in the upper eschelons, it’s not what it was.

I don’t trust many people promising me what it should be.

Some fears, from a Straussian perspective: This decay could presage a more European-esque politics, with many attendant problems of nihilism (unmoored individuals seeking meaning through ideology, more mainstreamed ‘burn it all down’ political factions, more radical (not merely utopian/communitarian) and politicized art movements, less social mobility and more entrenched ‘classes’, more social stratification with a scelerotic bureaucratized government apparatus).

On that note, a better path seems to pursue and partake in human excellence, where it is to be found. What kind of political order we have is up to us and our Constitution. People desperately need ‘low resolution’ ideas to form cohesive groups of any kind, especially within institutions, and many of those guiding ideas are now more socially activist and ‘change’-focused.

Where creative synthesis and new thinking are often occurring, in the arts and sciences, can lie old wisdom and new knowledge:

Venus is such a hothouse. Do we need more data?

As for the media landscape, it all depends on where you stand.

Is this an accurate map, or are my biases showing?:

Media drift-As to more radical groups splintering and applying pressure upwards upon political idealists, high liberals, atheists and humanists.

Maybe ignorance, zeal, moral judgment and enforcement are best thought of as NORMS, not exceptions, when it comes to human nature.

I’d like to think that secularly liberal leadership, more broadly, including the people who want to be in charge of all of us (at their best operating from within moral communities of not too great a solipsism and self-regard) can resist such pressures. For there certainly are those who would fracture our institutions into rafts of post-Enlightenment ‘-isms’ and politicized movements often driven by illiberal ideologies; movements relying on the presumed self-sufficiency of reason while behaving quite irrationally.

I’m looking around and not seeing too much decency in American politics, lately.

A.C. Grayling makes one of the better cases for morality without religious doctrine, I’ve heard of late, but I’m not entirely sold these particular problems can be addressed sufficiently:

—–

Jonathan Haidt has infused the more modern field of moral psychology with some of David Hume’s empiricist theory of mind, the idea that intuitions come first, and our reasons for them are usually trotted out afterwards (when was the last time you walked away from an argument/debate/discussion totally converted and persuaded by the reasoning of the other guy?

Yet, how, exactly, did our institutions of higher-learning get to the point of catering to the loudest, often most naive, and often illiberal student-groups claiming their feelings and ideas deserve special treatment?

Isn’t this already a failure of leadership, to some extent?:

Related: A definition of 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.”

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

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

Sunday Quotation: Edmund Burke On The French Revolution

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.… Repost: Another Take On J.S. Mill From “Liberal England”

Roger Scruton In The American Spectator: The New Humanism…From Nigel Warburton’s Site: A Definition of Humanism?…From The City Journal Via Arts And Letters Daily: Andre Glucksman On “The Postmodern Financial Crisis”

One way out of multiculturalism and cultural relativism:

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

Middle-East Dealing, Mobbing The Arts & A Link On Scientism

Rick Francona at Middle East Perspectives on the Israel/UAE deal:

If Obama and Kerry had not spent so much time and treasure on the ill-advised Iran nuclear deal, the so-called Joint Comprehensive Plan of Action (JCPOA), countries like the UAE and Saudi Arabia would not be so worried about a potential nuclear-armed Iran. (See my article from earlier this month, Saudi Arabia and China nuclear cooperation – is Riyadh seeking nukes?)

Shifting sands…

Related on this site: Slight Update & Repost-Henry Kissinger & George Schulz Via The WSJ: ‘The Iran Deal And Its Consequences’

Roger Kimball at the New Criterion:

This summer, word came that Keith Christiansen, perhaps the single most distinguished curator at the Metropolitan Museum of Art in New York, was beset by the mob. His tort? Commenting via his Instagram account on a drawing of the French archaeologist Alexandre Lenoir. Lenoir devoted himself to saving French monuments from the all-consuming maw of the French Revolution. “How many great works of art have been lost to the desire to rid ourselves of a past of which we don’t approve[?],” Christiansen wrote.

Just looking for contrary thinkers around here, standing against the prevailing winds, where tides of moral sentiment push into bays, inlets and swamps.

Edward Feser discusses the work of Paul Feyerabend, and the view that some people are turning the sciences into a kind of religion.

Feser:

First: science as an institution, and liberalism as its house philosophy, have taken over the role that the Church and its theology played in medieval society.

Second: the case for this takeover rests on the purported superiority of the methods and results of science, but crumbles on close inspection.

Third: when consistently applied, the most powerful expression of the liberal idea—John Stuart Mill’s defense of free speech in On Liberty—tells against rather than in favor of the hegemony of scientism. Let’s consider these themes in turn.

As for me, I’m still sympathetic to the following.

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.’

Related on this site: 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…See the comments Repost-Camille Paglia At Arion: Why Break, Blow, Burn Was Successful
Maybe if you’re defending religion, Nietzsche is a problematic reference: Dinesh D’Souza And Daniel Dennett at Tufts University: Nietzsche’s Prophesy…
Repost-From The Spiked Review Of Books Via The A & L Daily: ‘Rescuing The Enlightenment From Its Exploiters’

Roger That-Will Video Games Corrupt Your Soul And Do You Already Have An Innate Knowledge Of Such Things? Some Links

You Don’t Get To Speak For All The People, Nor Treat Main Street As Your Apocalyptic Battleground

People have been warning against this stuff for awhile.

The levers used to drive change within the West come with many destructive and destabilizing consequences. I’m generally sympathetic to the lenses Douglas Murray uses to view current events:

Many mainstream publications and outlets now help to promote an ideological vision which justifies violence, upheaval, and radical change. You’re either part of the problem, or part of the solution. You’re either for today’s righteous moral crusaders or against today’s righteous moral crusaders.

Violence is justified against you, by individuals swarming in a mob, because you’re preventing (M)an from moving towards his (H)istorical ends, the (P)eople rising up against the (O)pressor and (F)ascism, creating the utopia (no place) to come.

The authorities won’t necessarily protect life and property, so Main Street could become lawless:

Many universities and foundations, governmental and corporarate bureaucracies, now harbor similar ideas within them. Policies, programs, novels and articles are spun out of knowledge claims which generally don’t hold up, drowning out the pursuit of truth.

Many tech platforms are following similar logic (Youtube is mainstreaming and monetizing).

A ‘Unity‘-making American Left cohort has splintered away, in order to defend freedom of speech, a more working-man Left, and the pursuit of truth through the mathematical sciences. I don’t share in these political views, but I’m guessing a decent middle could be built here.

Ted Cruz is a Constitutional Conservative (U.S. Senator) and Eric Weinstein is what I’m calling a New, New Left independent thinker (pro speech, pro-mathematical sciences, pro-change, anti-identity).

A classically liberal cohort, to which I’m more sympathetic, is also pushing against the collectivist, identitarian politickers, and will remain prime targets for radicals. Liberals often didn’t stand up to the ’68 radicals in American universities, and often don’t now, but there’s always hope.

I’m guessing Great Britain, with it’s more entrenched class structure and particular history, is further Left than the U.S. on many of these issues, but as to how to push back against the ideological capture within institutions, this isn’t a bad example:

And if you have any small ‘c’ conservative political views…bless your heart:

This Wendell Berry quote, from on “tolerance and multiculturalism,” from his essay “The Joy of Sales Resistance”, has stayed with me:

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.’

And…:

Here our account of the disposition to be conservative and its current fortunes might be expected to end, with the man in whom this disposition is strong, last seen swimming against the tide, disregarded not because what he has to say is necessarily false but because it has become irrelevant; outmanoeuvred, not on account of any intrinsic demerit but merely by the flow of circumstance; a faded, timid, nostalgic character, provoking pity as an outcast and contempt as a reactionary.  Nevertheless, I think there is something more to be said. Even in these circumstances, when a conservative disposition in respect of things in general is unmistakably at a discount, there are occasions when this disposition remains not only appropriate, but supremely so; and there are connections in which we are unavoidably disposed in a conservative direction.’

Oakeshott, Michael.  Rationalism In Politics And Other Essays. Indianapolis: Liberty Fund, 1991. Print.

“Those who speak most of progress measure it by quantity and not by quality.”

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

Roger That-Will Video Games Corrupt Your Soul And Do You Already Have An Innate Knowledge Of Such Things? Some Links

Some years ago, Stuart Lawrence, on the late Roger Sandall’s site, imagined Plato and Aristotle having a conversation about Grand Theft Auto.

Lawrence:

‘Used judiciously and with a suitably grim humour I think Plato can be a help. On the one hand he suggests that the issues raised by the relation of Showbiz to the rest of society have changed little over more than two thousand years. On the other, that the myriad effects of high-tech modern illusionism, both social and political, should not be too casually brushed aside.

The ‘is-ness’ of say, Unit Vector scaling (used in game dynamics) need not answer the many questions we might have about reality and the world (how should I behave? why am I here? what is my purpose? where is all this headed? when should I turn GTA off and go to bed?) but hopefully, such knowledge will simply produce people capable of understanding this knowledge and applying it, as well many others just enjoying a game.

Against the modern grain of having such questions asked solely by the religious, countered by the New Atheists and the secular, but also by the increasingly moralistic ‘-Ismologists’ and ‘Wokists’, it’s interesting to cast such a debate in more ancient terms.

Such framing can even provide breathing-room beneath the arguments flung over the table between analytic philosophers and many a postmodern nihilist.

Do Roger Scruton’s argments hold up, disassociating the arts and humanities from simply copying the Sciences, but also keeping the arts and humanities out of the hands of Marxist materialists, New Atheists, ideologues and ‘-Ismologists?’

Full piece here

Scruton:

‘It is true that the theory of the meme does not deny the role of culture, nor does it undermine the nineteenth-century view that culture properly understood is as much an activity of the rational mind as is science. But the concept of the meme belongs with other subversive concepts — Marx’s “ideology,” Freud’s unconscious, Foucault’s “discourse” — in being aimed at discrediting common prejudice. It seeks to expose illusions and to explain away our dreams. But the meme is itself a dream, a piece of ideology, accepted not for its truth but for the illusory power that it confers on the one who conjures with it. It has produced some striking arguments, not least those given by Daniel Dennett in Breaking the Spell, in which he explains away religion as a particularly successful but dangerous meme.

Those concepts according to Scruton, are not science, but rather ‘scientism.’

And he focuses back-in on judgment, or the capacity for judgment attached to ‘I,’ and an ‘I’ which looks towards transcendence:

‘Surely human beings can do better than this — by the pursuit of genuine scientific explanation on the one hand, and by the study of high culture on the other. A culture does not comprise works of art only, nor is it directed solely to aesthetic interests. It is the sphere of intrinsically interesting artifacts, linked by the faculty of judgment to our aspirations and ideals. We appreciate works of art, arguments, works of history and literature, manners, dress, jokes, and forms of behavior. And all these things are shaped through judgment. But what kind of judgment, and to what does that judgment lead.’

Hmmm……

Repost-How Much Am I Missing? Two Old Response Tweets To The Atlantic And Readers Of Popular Publications Swaying In The Wind Like Fields Of Ripe Corn

Here are two response tweets to The Atlantic’s edition two years ago, and I’m probably not alone in thinking it’s hard to take some people seriously, though it’s probably important to take them as seriously as they take themselves.

This is serious business!

And:

I’m guessing a lot of Atlantic readers have expressed shock at the relative loss of political influence and structural stability they’ve experienced since the election of Trump.  But as I see things, despite Trump’s many faults, accepting the claims of radical activists, critical theorists and postmodern types, is a structural failure of liberal idealism, leading us to become a lot more like Europe.

Below is a previous tweet and a poem from T.S. Eliot.

I’ve long been thinking both the Arts & Sciences could use better stewardship and popular representation. I remain skeptical that many current conceptions of ‘The Self’ and that their immediate liberation are imminent. At least, such ideas seem to have been deeply oversold.

Rather, I see a lot of new rules emergent from the latest moral ideas, many of the same old ideas active in the field of play, and a lot more people ecouraged to join political coalitions under political ideals in order to express very basic human desires.

Many things regarding human nature and human affairs aren’t apt to change that much, I suppose.

Ah, well:

The Boston Evening Transcript

The readers of the Boston Evening Transcript
Sway in the wind like a field of ripe corn.


When evening quickens faintly in the street,
Wakening the appetites of life in some
And to others bringing the Boston Evening Transcript,
I mount the steps and ring the bell, turning
Wearily, as one would turn to nod good-bye to Rochefoucauld,
If the street were time and he at the end of the street,
And I say, “Cousin Harriet, here is the Boston Evening Transcript.”

T.S. Eliot

Any thoughts and comments are welcome.

Solving For Excessive Egalitarianism Within The Hollowed-Out Bowl Produced By Analytic Philosophy & Postmodern Nihilism? This & Other Fun Links

-Tony Daniel at The Federalist on Anthony Kronman’s new book ‘The Assault On American Excellence

Hmmm…:

‘So here’s a second opinion on Kronman’s diagnosis: The disease that afflicts the American academy is not caused by the pathogen of egalitarianism from without. It is a cancer produced by the excesses of analytic philosophy and structuralist thinking within.’

I really like this line (could be more of a writer problem…writers can become reclusive weirdos, but still telling nonetheless):

‘It says something that the most normal professor I encountered in graduate school was the extremely odd and reclusive aesthetician and novelist William H. Gass.’

Here’s a somewhat similar vein of thought.  From friesian.com:

Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’

Alas, this blog has been writing about such issues for over a decade, and I’ve been thinking about them for more than two decades:  Should You Bother To Get A Liberal Arts Education? Allan Bloom, Camille Paglia and Anthony Kronman

Repost-From Scientific Blogging: ‘The Humanities Are In Crisis-Science Is Not’

Click here for a quite a varied discussion of Allan Bloom’s surprise 1987 bestseller: ‘The Closing Of The American Mind

Repost-From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Related On This Site:

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

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

Other links for your pleasure:

-Via Triggernometry: Can We Stop Terrorism and What Do Islamists Want? But what do they really want? Conflicted, Thomas Small and Aiman Dean’s podcast seems worth a listen.

-Peter Boghossian and James Lindsay at The City Journal:  ‘Conversing In An Age Of Accusation‘.  It’s something, anyways.

I’ve often thought that many New Atheists, liberal idealists, progressives and radicals overlook the inherent dangers of human ignorance, the need to believe and the semi-permanence of people committed to radical ideology.  The sciences and social sciences are being asked to bear a tremendous pressure as a result.  Sure, religious believers disagree with, and have a long record of persecuting free-thinkers, scientists and natural philosophers, but actual terrorists and radicals are being normalized under the banner of liberal idealism.  I doubt this bodes well.

Whenever and wherever there are thoughtful, reasonable people, I support them: Dog Park Blues-Link To A James Lindsay Interview

-A bit of sad news from Jordan Peterson.  The man’s very honest about that which it can’t be easy to be honest.

The ‘Ism’quisition May Yet Come For You, Wearing Something Like A Secular, Technicolor Dreamcoat-Some Links & Thoughts On Andrew Sullivan & California

Coleman Hughes links to Ben Smith’s piece on Andrew Sullivan:

My summary of Smith’s take:  ‘I still read Andrew Sullivan and his thoughtful, potentially evil views, but when the mob comes to town, I’ll pretty much cave to the mob (The ‘-Ism’quisition).  Although the NY Times is increasingly displaying the ideogical capture of the radical Left, as have many institutions, I really do need the paycheck.’

Don’t speak against the orthodoxy, now:

Andrew Sullivan on the ‘1619’ project, at the NY Times:

‘The New York Times, by its executive editor’s own admission, is increasingly engaged in a project of reporting everything through the prism of white supremacy and critical race theory, in order to “teach” its readers to think in these crudely reductionist and racial terms. That’s why this issue wasn’t called, say, “special issue”, but a “project”. It’s as much activism as journalism.’

A link on this site in support of Sullivan’s Oakeshottian political philosophy:

Full piece here.

Essay here.

There’s something almost religious about the way some people go about pursuing their non-religious ideas.

Ken Minogue framed it thusly:

‘Olympianism is the characteristic belief system of today’s secularist, and it has itself many of the features of a religion. For one thing, the fusion of political conviction and moral superiority into a single package resembles the way in which religions (outside liberal states) constitute comprehensive ways of life supplying all that is necessary (in the eyes of believers) for salvation. Again, the religions with which we are familiar are monotheistic and refer everything to a single center. In traditional religions, this is usually God; with Olympianism, it is society, understood ultimately as including the whole of humanity. And Olympianism, like many religions, is keen to proselytize. Its characteristic mode of missionary activity is journalism and the media.’

And:

‘Progress, Communism, and Olympianism: these are three versions of the grand Western project. The first rumbles along in the background of our thought, the second is obviously a complete failure, but Olympianism is not only alive but a positively vibrant force in the way we think now. Above all, it determines the Western moral posture towards the rest of the world. It affirms democracy as an ideal, but carefully manipulates attitudes in a nervous attempt to control opinions hostile to Olympianism, such as beliefs in capital or corporal punishment, racial, and other forms of prejudice, national self-assertion—and indeed, religion

My rather cynical take on California, for which I harbor deep fondness:  Many folks on the political Left tend to imagine that most deep knowledge and truth questions have been, or will soon be, settled in favor of their ideals (Equality, Peace, Diversity).  They often make what I see as category errors when it comes to (R)eason and (S)cience.

If the big questions are settled, then, all that’s Left is to build the collective, human-rights based institutions which will guide (H)umanity to its (E)nds.

Ignore those radicals over there, they’re simply reacting against Enlightenment year-zero fascism:

To someone with such a point of view in California: Religious and social conservatives become a bothersome, backwards minority, while the honor and duty required to maintain a military are seen as antiquated, often ‘male’ and agressive (Colonial).   The prudence required to maintain a balanced budget, and many basic rules, are increasingly seen through the ideological, tribal lens of identitarian politics (shut up, Karen).

Freedom comes with responsibility, but ‘liberation’ comes with many violent radicals, crazies, and true-believers.

How many actual individuals are leaving California because of the increasing social disorder in the cities, high costs of living and one-party politics?

I’m not sure how many pronouncements I might make. A bunch of readers write to Rod Dreher:

‘I’m writing in response to your “Goodbye, Blue America” post, with its large “Leaving California” graphic. I left California four years ago. (It happens that I live in a different blue state now, and I want to leave this one, too.) There are so many reasons I left, but the urban unrest was a big part of it.’

Many people from other States (and countries)–>California

Many people from California–>Other Western States (Arizona/Nevada/Colorado/Oregon/Washington/Idaho) and back to their home States.

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!

Update And Repost-From The Spiked Review Of Books: ‘Delving Into The Mind Of The Technocrat’

Dream big: Via Reason: ‘California’s Public Transportation Sinkhole’

A great city deserves great art extravaganzas…: L.A.’s New Public Art Piece ‘The Levitated Mass,’ Or As The American Interest Puts It: ‘A Moving Rock’

Richard Epstein At The Hoover Institution’s Defining Ideas: ‘California’s Kafkaesque Rent Control Laws’

California Dreamers From The Atlantic-A Brief Review Of Kevin Starr’s History Of California

The people who promise solutions to poverty and homlessness seem to be engaged in a utopian cost-shifting exercise which favors their interests and overlooks crime, violence and personal responsbility…hardly a way to balance the budget: Repost-Heather MacDonald At The City Journal: ‘The Sidewalks Of San Francisco’

Some concentrated wealth on top, a stalled legislature with members who know how to play the game…and a service sector beneath…that probably can’t go on forever: …From The WSJ: ‘Joel Kotkin: The Great California Exodus’

 

Institutional Capture, Old Money Piles & Poetry-What Is Poetry For, Exactly? Some Links On Elizabeth Alexander

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
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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”

 

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

Full piece here

Scruton:

‘It is true that the theory of the meme does not deny the role of culture, nor does it undermine the nineteenth-century view that culture properly understood is as much an activity of the rational mind as is science. But the concept of the meme belongs with other subversive concepts — Marx’s “ideology,” Freud’s unconscious, Foucault’s “discourse” — in being aimed at discrediting common prejudice. It seeks to expose illusions and to explain away our dreams. But the meme is itself a dream, a piece of ideology, accepted not for its truth but for the illusory power that it confers on the one who conjures with it. It has produced some striking arguments, not least those given by Daniel Dennett in Breaking the Spell, in which he explains away religion as a particularly successful but dangerous meme.’

Those concepts according to Scruton, are not science, but rather ‘scientism.’

And he focuses back-in on judgment, or the capacity for judgment attached to ‘I,’ and an ‘I’ which looks towards transcendence:

‘Surely human beings can do better than this — by the pursuit of genuine scientific explanation on the one hand, and by the study of high culture on the other. A culture does not comprise works of art only, nor is it directed solely to aesthetic interests. It is the sphere of intrinsically interesting artifacts, linked by the faculty of judgment to our aspirations and ideals. We appreciate works of art, arguments, works of history and literature, manners, dress, jokes, and forms of behavior. And all these things are shaped through judgment. But what kind of judgment, and to what does that judgment lead

Worth a read.

As posted:

-Steven Pinker, Harvard experimental psychologist and cognitive scientist wrote a piece in the New Republic, entitled: ‘Science Is Not Your Enemy

-Leon Wieseltier, literary editor of the New Republic since the 60′s, responded at The New Republic: ‘No, Science Doesn’t Have All The Answers.

-Ross Douthat, conservative Catholic columnist at the Times jumped in the fray: ‘The Scientism Of Steve Pinker’

-Jerry Coyne, evolutionary biologist, responded to Douthat.

-Wieseltier jumped back in with: ‘Crimes Against Humanities: Now science wants to invade the humanities. Don’t let it happen.

-Daniel Dennett, philosopher, cognitive scientist, one of the New Atheists and Boston-based secularist responded to Wieseltier:

‘Pomposity can be amusing, but pomposity sitting like an oversized hat on top of fear is hilarious. Wieseltier is afraid that the humanities are being overrun by thinkers from outside, who dare to tackle their precious problems—or “problematics” to use the, um, technical term favored by many in the humanities. He is right to be afraid. It is true that there is a crowd of often overconfident scientists impatiently addressing the big questions with scant appreciation of the subtleties unearthed by philosophers and others in the humanities, but the way to deal constructively with this awkward influx is to join forces and educate them, not declare them out of bounds.’

So, how do you teach the arts and tilt the culture? Camille Paglia had some ideas, including the idea that George Lucas has taken root in more 20th-century minds than anyone else with his space opera:

According to Paglia, there were the real Marxists, and then there were the Post-structuralists and Deconstructionists.  She favors the radicalism of the ‘real’ Marxists against the careerism and priestly cant of the latter, though I doubt either group is necessary for a good humanities education.

With a somewhat Nietzschean (Schopenhauer’s ‘Will‘ is now the ‘Will To Power’), and New Historicist approach, Paglia is also a bit disposed towards an appreciation of art, religious art, and religion, within a longer anthropological view.

She sees feminism and the ‘studies’ departments as ungrounded, wanting biology, medicine and anthropology to provide structure in order to study the arts:

Related On This Site: Repost-Adam Kirsch At The New Republic: ‘Art Over Biology’…From Edward Feser: ‘Nagel And His Critics Part IV’

Philosopher Of Art Denis Dutton of the Arts & Letters Daily argues the arts and Darwin can be sucessfully synthesized: Review of Denis Dutton’s ‘The Art Instinct’

Evolutionary psychology and moral thinking: Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’From The Stanford Encyclopedia Of Philosophy: Charles Sanders Peirce

Larry Arnhart At Darwinian Conservatism Reviews E.O. Wilson’s ‘The Social Conquest Of Earth’Heather McDonald At The WSJ: ‘ The Humanities Have Forgotten Their Humanity’

From Nigel Warburton’s Site: A Definition of Humanism?…A Debate: Would We Better Off Without Religion?…Roger Scruton In The City Journal: Cities For Living–Is Modernism Dead?From YouTube: Roger Scruton On Religious Freedom, Islam & Atheism

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

Larry Arnhart at Darwinian Conservatism: ‘Roger Scruton, 1944-2020: The Romantic Conservatism of Atheistic Religiosity:’

As is often true of the traditionalist conservative thinkers today, his thought was shaped by the Kantian Romantic tradition of the Nineteenth Century that saw a religious attitude as essential for a healthy moral order, so that traditional religious experience needed to be defended against a Darwinian science that claims to explain the place of human beings in the natural world without any reference to a transcendent realm beyond nature. And yet–again like many traditionalist conservatives–Scruton did not believe in the literal truth of Christianity or any other religion.’

Kelley Ross at Friesian.com, discussing ‘Scruton’s treatment of Wittgenstein:’

‘At the same time, there is the irony and paradox of this treatment that Scruton is “considered to be one of the world’s leading conservative philosophers” — which is what it says on the cover of his own book. Now I see Scruton called “Our greatest living conservative thinker,” by Daniel Hannan (an “author, journalist, and politician”), and “One of the most eminent philosophers in the world,” by Robert P. George (a Princeton University professor of jurisprudence). But “conservative” thinkers are not generally happy with the cognitive and moral relativism, if not nihilism, that follows from anything like Wittgenstein’s thought, and even from, as we shall see, Scruton’s own analysis of Wittgenstein’s thought. This is particularly surprising given the devastating critique in Scruton’s Fools, Frauds and Firebrands, Thinkers of the New Left [Bloomsbury, 2015], which exposes the irrational “nonsense machine” of “post-modernism” and “Critical Theory” Marxism. But even in that book, and in the passage I have just quoted, there is a clue to what is going on and to what kind of “conservative” Scruton may be. And that is, in the former, his benign and complacent attritude towards Hegel, and, in the latter, the impression he gives that the “ambition” of Kant and Hegel is comparable or even equivalent.’