Jordan Peterson & former Deputy Prime Minister of Australia John Anderson have a debate on COVID:
What’s with the Australian tendency to go full-lockdown? From an American perspective, why did so many choose the idea of security over freedom (relative to risk and medical/political authority?).
What are some better ways to think about costs/benefits and COVID risks than the ones being discussed now in Britain, Canada, America and Australia?
Choose your external threat: Increasingly authoritarian, post-ish Communist Chinese party leadership, and the China/Russia axis are shaping up to pose many threats to the Anglosphere. Perhaps your favored external threat is Islamic terrorism, or increasing migratory pressure on your borders as a citizen. These threats are quite real. Maybe it’s the ideologues now within many American institutions, seeking to disrupt the bedrocks of freedom of speech and rule of law. Very real, indeed.
As John Anderson points out, what about during the Blitz in London?
Another possibilityof threat-ranking: We have a likely lab-created and enhanced corona virus, now on track to become another human free-rider, killing a few million of us every season. This is a very real threat. We have an ongoing problem that could end-up anywhere between same level of risk as a virulent strain of flu or higher. We have very real front lines to this disease. A fairly shitty, but unavoidable outcome?
What about people who refuse, claiming health or other reasons?
Your deeper principles often mirror evaluations of threat across dimensions (conservatives focused on the common defense against outside invaders, the political Left focused more on external threats (within the West) against health care/education and collectivist conceptions of the moral good)
COVID-19 in King County, Washington (Seattle Area). Well, here we go.
Progressive thinking, to me, gets human nature fundamentally wrong (recognizing human potential generally through the oppressed/oppressor lens as well as through collective and group identity). A lot of progressivism needs an oppressor (evil) for its existence and such evil is usually found within the West (the religious, the traditional, those with ‘power’ etc.) Radical and nihilistic thinking (including a lot of anarchism) is nothing if not ruthlessly cynical about power.
As I see things: The vaccine mandate expresses the counter-cultural, anti-establishment logic which was there all along: A two-tiered society based on vaccine status looks a lot like the vaguely aristocratic, two-tiered society increasingly shaping up in Seattle/Portland/San Francisco. ‘Authority is bad. Oh, look, I”m the authority now‘ doesn’t exactly inspire institutional trust.
Are all the homeless, now frozen out of businesses, for lack of a vaccine passport, better off than they were before the vaccine passport?
What about conscientious objectors or health objectors to the vaccine? What about many small businesses being asked to enforce the new rules?
The utopia on the horizon fades for ever and forever as they move.
A longer-term, skeptical position held by this blog: Attaching one’s sentiments and beliefs to certain ideological doctrines (Marxism, Socialism, Communism), leads toward violent revolution.
Many (H)istorical truth and knowledge claims, with an Enlightened elite claiming to possess knowledge of (M)an’s ends, have proven disastrous.
Attaching one’s sentiments and beliefs to socially liberal political ideals, claiming the mantle of moral progress (environmentalism, feminism, identitarianism, racism/non-racism), leads toward competing political factions. Politics is, by its nature, coalitional and factional.
Universal truth and knowledge claims, coming from the (S)ciences and Social (S)ciences, or simply from many political idealists, unite some and divide others.
This can often lead to pretty bad outcomes for poor folks.
Dear Reader, what am I missing?
Here’s Theodore Dalrymple on using the social sciences as imprimatur, turning George Floyd into something like a grafitti saint. There’s always an ‘expert’ to be found, ready to justify the activist cause as virtuous and ‘normative’, reagrdless of the actual person and events.
‘Blood does not boil without moral judgment, whether right or wrong. In other words, the passage I have quoted about prejudice and stigma is at best self-delusion; the author, unintentionally no doubt, for he is probably a kindly and well-intentioned man, is a corrupter of morals.
He presents himself as a man free of prejudice, but no one is, could or should be, free of prejudice. He clearly has a prejudice himself against prejudice and stigma, as if these were wholly bad and never good; but surely the most cursory self-examination would demonstrate to him that this is not so. One of the reasons one tries to be good, for example, is to avoid the stigma of being bad, and one avoids such stigma because man is a social creature. No one is a Kantian saint, pursuing the good only for its own sake, and if we met such a saint, he would not be very attractive. It is unexamined and rigid prejudice and stigma, impermeable to all evidence and human feeling, that are bad.’
Apparently graffiti art does have a price, and it may be much more than $$$:
Ruling that graffiti — a typically transient form of art — was of sufficient stature to be protected by the law, a federal judge in Brooklyn awarded a judgment of $6.7 million on Monday to 21 graffiti artists whose works were destroyed in 2013 at the 5Pointz complex in Long Island City, Queens.
Would you be willing to undermine property-rights and the rule-of-law?
A NY Times beat reporter shared in the suffering of those graffiti artists whose 5pointz canvas was whitewashed in preparation for demolition by owner Jerry Wolkoff.
‘One street artist, who would give his name only as Just, had at least two works painted over. He spent hours early Tuesday gazing at the whitewashed buildings, leaning against a red-brick wall across the street. Then he bought himself a tall glass of beer, which he sipped slowly from a brown paper bag.
“Heartbreaking,” he said. “This is not just about graffiti — it’s about the unity of people who met here from all over the world.” He paused and took a drink. “That’s what really hurts.”
Once the real-estate market began heating-up in NYC, Wolkoff decided to whitewash his building overnight..
Every bit of graffiti scrawled there over 40-years was at his discretion.
Personally, I don’t take pleasure in the erasing of people’s hard work and creativity, nor in the breaking-up of a graffiti-collective which traveled far and wide to get to 5pointz, nor even in the iconic stature they gave the place, but David Thompson sums it up pretty well:
‘The moral of the story, gentlemen, is buy your own canvas’
The pathos in the Times article stops short of a familiar ‘art will unite all races, classes, & genders,’ type of Leftist political ideology.
I”m getting a sense that even should graffiti become a longer-lasting vehicle for artistic expression, beyond the street, it likely began for many non-taggers possibly in affect, driven by ideology, or the boredom and rebellion of the suburbs and people looking for some meaning in their lives.
What are they overlooking? What are they looking for? What do the people looking at the work might think they’re looking at?
Or perhaps it would have been better to celebrate the way street-culture and graffiti has interacted with money and market forces through tourism. 5pointz arguably was a tourism draw.
From The Times piece:
‘Though street art is meant to be temporary, 5Pointz became known as a graffiti museum. And the medium itself, once considered a symbol of urban unraveling, became a sought after gallery-worthy commodity, with work from street artists like Banksy commanding millions of dollars. Which is one of the reasons the whitewashing of 5Pointz’s walls was greeted with such vociferous dismay. “What?! What did they do?!” cried a tour guide named Hans Von Rittern, as he raced out of a tour bus early Tuesday, his arms wide, his face crumpling as soon as he caught sight of Ms. Flaguel. They embraced tightly and wept.’
I can think of some possible messages being sent by the law:
–You don’t have to work and own something to have ownership in it (normalizing a collectivism which rejects the property-rights of others…thus your property rights as well…for what’s to stop the next guy from tagging over your tag?). Someone else owns all this building anyways, so screw him, and screw the guy who came before me too.
–The value of artistic creation is yet again associated with money in the modern world (partially out of guilt, I suspect), and not so much with self-expression, technique, craft, freedom, and moments which can elevate and expand, offering meaning within a process.
–The criminality associated with graffiti is also tactily rewarded/overlooked by a court of law (there are real victims to the kinds of activity that can accompany tagging). I would much rather have lawmakers and law enforcers hold a simple line, rather than set the wrong incentives.
It can’t have been a good day for those who lost something. It’s hard out there.
Here’s a video:
More broadly, romanticizing the logic of the street, and taggers, comes with its own risks. Celebrate the spirit of creative lawlessness and turf warfare with the full acceptance that there ain’t much law involved. I’m sure 5pointz served as an escape, and a positive environment for many, but all the other things going on in these neighborhoods aren’t so uplifting, hence, it’s importance.
‘In 1908 the wealthy Gilchrist kept lots of expensive jewelry in her home but feared robbery so much that she installed three locks on the entrance door to her apartments. Nonetheless, one afternoon the family residing below heard loud crashing sounds above, followed by three knocks.’
Perhaps thefire.org is something like the new ACLU: You must keep building new firewalls against illiberal ideas and people. Greg Lukianoff has five suggestions on what university Presidents can do:
‘With the targets constantly shifting, what are some effective steps college presidents can take right now to fight censorship, regardless of where it originates? Presidents like to say they are in favor of free speech, but few have presented a plan of action that would improve the state of free speech for their students and faculty members. ‘
As posted, here’s what at least one of them has done:
‘Today I am taking the extraordinary step of canceling a speech by John Derbyshire, who was to have presented his views here on Monday night. The college didn’t invite Derbyshire, but I have made it clear to the students who did that the college will not provide a platform for him.
Free speech is a value I hold in extremely high regard. The college has a very long history of encouraging the expression of a range of viewpoints and giving voice to widely differing opinions. We have said we wouldn’t cancel speakers or prevent the expression of views except in the most extreme circumstances. In other words: There’s a line somewhere, but in our history of hosting events and speeches of all kinds, we hadn’t yet found it.
We’ve found the line. Derbyshire, in my opinion, is on the other side of it. Many of his expressions clearly constitute hate speech, and we will not promote such speech on this campus or in our community.
We respect—and expect—our students’ exploration of ideas, including ones that are very challenging, and we encourage individual choice and decision-making by students. But at times it’s our role as educators and administrators to step in and make decisions that are in the best interest of students and our community. This is one of those times.’
‘There is a talk that nonblack Americans have with their kids, too. My own kids, now 19 and 16, have had it in bits and pieces as subtopics have arisen. If I were to assemble it into a single talk, it would look something like the following. ‘
Of course, what better place than a liberal arts college to talk these matters out?
Read up. Get your reasons and arguments together. Show up at the debate, alone or with friends. Listen to the other fellow. Think. Respond. Think some more. Debate.
Publishing and disseminating the thoughts and ideas of others is not necessarily an endorsement of those thoughts and ideas, but it is absolutely vital in maintaining a free and open society:
Out of principle alone, here’s Derbyshire discussing his general worldview:
As for the old ACLU these days? A free-speech mission, becoming a legal business, devolving into an anti-speech racket is something to behold.
You stand up for the neo-Nazis right to speak and assemble, because you may need those rights, too.
Did you think you’d just drive-on-by?
Many people, volunteering as our betters in the U.S., have been busy institutionalizing a rather anti-establishment ethos. The problem is, many of these people are now the establishment. Many 60’s boomers (hanging in there, baby) are something like idealists. Holding authority, while simultaneously holding many anti-authoritarian views, is a tragi-comedy.
In my experience, beneath idealists are radicals, and radicals generally hold certain moral goods (ideologically nested) above all else as they drive for disruption. Suppressing the speech of the ‘fascist’ is more important than free speech. Doing violence against the ‘fascist’ is celebrated and much preferable to non-violence. Breaking the law is by far more important than than rule of law.
I personally saw the Antifa violence spread (always here, really) as C.H.O.P came and went. After a while, I saw a small, pro-patriot (kinda New Right) response fill in the void. It was a sad bit of street theater (unserious but very real). Whatever was more civil, respectful and dignified is now less so, and this dynamic would seem to be the new, national normal.
In my experience, along with idealists are also many anti-‘capitalist’, bureaucratic, technocratic, types. The knowledge is available to build brilliant new liberal, inclusive, diverse and global societies. Communitiarian, purely democratic, and ‘equal’ societies are moral goods in themselves, at least in the face of injustice. Political science, the DSM, all the right economics based on deeper math, will free more labor than before and potentially create new political orders.
I’m not sure such glittering enterprises are even possible.
‘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.’
Many people seem to believe that because the modern world is fallen, it’s easier to blame all the normal self-interest, political corruption and rule-following punishment out there as belonging to the religionist, the racist, and the traditionalist.
The ‘-ist’ tends to see only other ‘-ists’ all the way down. The (C)ause tends to be the highest moral good and this leads to all kinds of dangers.
Still an interesting discussion:
Times come and go: I remember visiting my father’s small, Connecticut hometown. Many factories (spooled-thread, fabric, cutting tools) had become derelict. ‘What did they used to make there?’ we’d ask, driving along, visiting his old haunts. The shallower valleys, stony soil and New England village greens were foreign to me. We’d pass by busted, boarded-up windows and out-of-use smokestacks. ‘Did they actually make these things by hand?’
Most of that industry never came back.
Now imagine losing larger: The rise and fall of automobile manufacturing in Detroit, and all the supply chains throughout Ohio; whole towns dwindling down. Much of that industry isn’t coming back either.
This one’s 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.’
As for politics on the other side, it’s a mess of anarcho-libertarians, non-anarchic libertarians, the New Right, the Old Right, the never-Trumpers, religious believers, traditionalists and a lot of pro- and anti-establishment vitriol.
‘One plausible view would be that this detachment of rightness from both custom and religion begins with Socrates, who rejected the customers and the gods of Athens in order to make the care of the soul a free-floating concern whose content would be elaborated in philosophical criticism of the received ideas of his milieu. Philosophy was clearly a necessary element here in facilitating the project of detaching the right thing to do from its religious and customary incrustations, and some capacity to isolate the moral from the customary and religious has lived an intermittent life in Western experience ever since. A great deal of philosophy in the Hellenistic and Roman periods was concerned with how one ought to live, and Stoic, Epicurean, and Skeptical ideas have seldom been without influence on modern thought.‘
Minogue, Kenneth. The Servile Mind: How Democracy Erodes The Moral Life. Encounter Books. 2010. Print. (Pg 131).
‘One of the grim comedies of the twentieth century was the fate of miserable victims of communist regimes who climbed walls, swam rivers, dodged bullets, and found other desperate ways to achieve liberty in the West at the same time as intellectuals in the West sentimentally proclaimed that these very regimes were the wave of the future. A similar tragicomedy is being played out in our century: as the victims of despotism and backwardness from third world nations pour into Western states, the same ivory tower intellectuals assert that Western life is a nightmare of inequality and oppression.’
Often, I choose to see the world through the lens of the conserve vs change axis, coming down on the ‘conserve’ side.
We all depend upon independent thinkers, men of system, men of scope and genius, and men particularly concerned with injustice for innovation in the West, but I’d prefer most such men to be innovating systems and the natural world directly, not men. Those seeking to change (reform, overturn) what works in our habits, customs and laws, are less likely to understand what works well enough to change very many habits, customs and laws for the better.
Each of us knows relatively little, and what we know is usually a mixture of our natural gifts, fortunes of birth, direct experiences, hard work and luck out in the world.
I’m rather persuaded that in our modern world, many, many people, begin by believing that the West must fundamentally be changed, often without direct deduction to the animating source of the knowledge and truth claims behind the belief.
‘It’s those goddamned corporations’. ‘The whole Catholic church is rotten.’ ‘Every union member is a willing dupe.’
It’s much easier to nurse resentment at the mortal coil, after all, without any specific practice nor satisfying reasons for our impending demise. It’s much easier to blame the personal and professional failures we all experience at the hands of others, living for a time in anger and payback fantasies (I’ve met some who’ve forgiven, but no one really forgets). It’s much easier to blame the jealousy attendant to any lack of status and wealth outwards at the ‘they’ or ‘them’ who are ‘running things.’
Belief in secular ideals becomes something like a religion given the human nature I think we’re all dealing with (engaging the moral sentiments). Furthermore, direct political action becomes, for many, a moral imperative.
On that note, Socrates’ moral corruption of Athenian youth was the primary charge for which he was put to death. This conundrum, and Plato’s work in making the moral case for leaders having moral obligations to the led (some transcendent source for our truth and knowledge), is still worth thinking about.
Is it good to be ambitious? In which domains? Who should be in charge, and of what? For how long?
Are our habits, customs and laws merely the delayed reception by the many from the few?
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.’
‘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:
‘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.’
‘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 otherforms 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 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.
‘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!
Here’s an observation so obvious, it might be worth saying: Relationship problems, and the darkest edges to them, are prime territory for female sentiment. Most guys, most of the time, aren’t so interested in the Hallmark/Dateline daytime murder drama.
Of course, all men and women are interested in whether or not a guy they know is capable of murder, especially the murder of a woman he’s with.
Many national media outlets (desperately clawing after what new tech/business models optimize), tend to view male/female relationships now through the lens of collectivist and ‘woke.’ Thus, Gabby Petito, and her tragic death at the likely hand of her boyfriend, moves from sentimental spectacle to politicized football (racial hierarchies, gender combat). Together, Petito and her boyfriend, were pursuing something like Youtube van life (a dead Youtuber’s van is discovered by live Youtuber’s van while all were pursuing Youtube-inspired dreams).
A deeper point: The spirited and justice-loving part of men ain’t going anywhere. This is more likely to manifest in the desire to punish injustice through physical force, to protect, and to hopefully serve with honor, if the rest of us get the incentives right. This leads to physical conquest and combat, military adventure, and lots of punches to the face on the walk home from school. The same parts of men can also lead to murder, abuse, rape, robbery and the rising murder rates we’re seeing in our cities.
There are some twisted souls out there.
Use yer common sense. Think about who you’re getting into that van with. Summon your reason and courage when you need them most. Think about which ideas people are using to frame this debate.
‘I was struck by the parallels between the furious debates among artists in the early years of the revolution and those that raged during the Depression about the “correct” way to paint and the role of art in society—the assumption being that an indubitably correct answer was there to be found, as if there could not be many mansions in art, as if appreciation of one style automatically precluded admiration for another. The debates were highly ideological: in the Russian case, about what activity truly served the revolution and the proletariat (itself an abstraction, very different from workers’ actual lives); and in the American case, about what activity was truly American.’
To be flippant, as previously posted on this site: A little piece I like to call ‘Stalin’s Fingers’ in Seattle. Comic and graphic art may be taking up some of the muscularity of socialist realism and public-works solidarity.
You might have noticed those tiles already look a little drab and dated, even though construction only finished a few years ago.
More here on the piece (apologies to all comic/graphic artists ahead of time, for not portraying your craft with as much fidelity as it probably deserves).
Our muraliste is a comic/graphic artist tapped to make signs and symbols for all the Community:
‘Forney, originally from Philadelphia…landedthe light rail station gig back in 2008 after submitting a series of paintings of hands in provocative positions to Sound Transit — paintings which had originally been featured in the 2007 Seattle Erotic Art Festival. The series was called Big Fuckin’ Hands.’
Get it? They’re hands, and they’re…well…you know.
In my view, the liberation doctrines tend to flirt with sexualized and over-sexualized representations in art. Often, this is true because liberationists haven’t really thought that deeply about sex, love, and human vulnerability beyond their ideological framework; from within the childish spirit of rebellion. This is true especially in relation to political authority. Should such liberationists actually gain political and/or regulatory power, watch out.
‘In a wide-ranging and candid interview with New York, Mayor Bill de Blasio casually noted that the “way our legal system is structured to favor private property” provokes his “anger, which is visceral.”
De Blasio likely places certain ideals (‘community,’ equality, and cooled revolutionary spirit) above private property, free enterprise, and individual liberty, even as he’s collecting the wealth from the successes of NYC finance, trade, property taxes, and tourism.
‘Bill de Blasio, then 26, went to Nicaragua to help distribute food and medicine in the middle of a war between left and right. But he returned with something else entirely: a vision of the possibilities of an unfettered leftist government.
‘His activism did not stop. In the cramped Lower Manhattan headquarters of the Nicaragua Solidarity Network of Greater New York, where he volunteered, Mr. de Blasio learned to cause a stir. He and a ragtag team of peace activists, Democrats, Marxists and anarchists attempted to bring attention to a Central American cause that, after the Sandinistas lost power in a 1990 election, was fading from public view. “The Nicaraguan struggle is our struggle,” said a poster designed by the group’
‘And so there is less reason than many think to doubt humans’ ability to be reasonable. The dissenting critiques of the cognitive-bias literature argue that people are not, in fact, as individually irrational as the present cultural climate assumes. And proponents of debiasing argue that we can each become more rational with practice. But even if we each acted as irrationally as often as the most pessimistic picture implies, that would be no cause to flatten democratic deliberation into the weighted engineering of consumer choices, as nudge politics seeks to do’
You’ve got to learn how to see these things coming, and use your reason:
For some, I’m guessing behavioral economics has proved an alluring form of knowledge to favor existing political philosophies, formulate legal theories, and yes, to further Leftist and liberal political ideology (not all, of course, and not overtly).
After all, if previous economic models assume you, as an individual, behave rationally in making economic choices in your own self-interest and thus leave you alone in important ways, this is much less appealing than claiming that you behave sometimes irrationally in predictable ways, possibly on the level of cognitive science, and well what a wonderful opportunity for some people to step-in and make sense of this new knowledge for you and control your life.
Lately, whenever I see a scientific claim out in the media, however banal or possibly well or ill-founded, I keep in mind the bands of wandering post-Enlightenment ideologues who seek to attach their ideological, emotional and political commitments to the sciences. Just as healthcare and education stir deep sympathies and present difficult moral, practical and institutional challenges for all of us, these fields tend to attract those who already have enough knowledge to run your life for you. or ‘just want to help’.
That’s often not really about the sciences.
And if such ideas are used to justify increasing intrusion into your life, it’s probably not really about being liberal, either.
Related On This Site: Sunstein’s got to create some space between the Bloomberg backlash and the totalitarians on the Left: Daddy’s Gonna Make You Do It
Leo Strauss argued there is great danger in this approach, i.e. the problems of Europe. Political science, the social sciences, economics and the explanatory power of these products of reason and rationalism could increasingly form the epistemological foundation for explaining the world, people’s interior lives, how we ought to live and what we ought to do. This includes where our rights come from and who should be in charge: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’
Guilt and shame are the primary teaching tools of the old religion and the new, woke religion. If you don’t care, no one can make you care. This leaves many sociopaths with competitive advantage. For the rest of us, being an asshole to the ones you love and with whom you deal isn’t a laudable goal. As much as this is true, decent people have to strike a balance. Sometimes, when you think you have the truth, you must speak that truth, even to loved ones and even when it hurts.
You also need to hear the truth. This hurts, too. It’s really one of the only ways to make your life better and deal with the problems you have. Growth isn’t possible without it.
In the public square, I believe it’s necessary to fight against the true-belief of zealots and fools, while doing my best not to become either of these things myself. What truth I might have to tell, should be told. This [often] puts me on the side of religious liberty and tradition in the good old U.S. of A.
Sometimes it puts me on the side of (S)cience and (R)eason.
Such skepticism also recognizes the danger of bad ideas. A lot of people will find the framework of radical resentment to be sufficient in their lives.
Guilt and shame are also how ideologues make headway. This has consequences for all of us:
Below is a poem by Wendell Berry. Berry is chiefly agrarian, anti-technology and pro-environmental in his outlook. He’s also a traditionalist, who believes family and local associations come first.
For Berry, (M)an must return to family, traditional values and to the Earth. Technology corrupts and while business might scale, both create alienation and unrooted individuals.
Of course, a return to (Man) and (N)ature is not an uncommon view amongst poets, especially since the Romantic Poets in England. Around that time, (M)an, instead of God, became one of the highest things around. Serving the poor and dispossessed is the work of those who care about (H)umankind. Oh, how some people care. Man, did mad, bad Byron care.
It’s a mixed bag.
Here is a tweet by a MoMA curator of Architecture & Design. I mean, she’s Italian and likely has fellow-feeling for the guy, and he probably saved a lot of lives under rough circumstances, but….you know.
I worry about ‘maestros of humanity,’ because the same old human nature and reality await. In the meantime, what kind of world we live in has a lot to do with how well our maps of human nature and reality align with….human nature and reality.
Beneath Humanism and the sentiment now being extended to all living things (except the bugs we’ll all eat while singing Kum-ba-ya), are a lot of unsavory characters, ideologues, and future politicians.
To my mind, making heroes out of men, necessary though it is, often leads to disappointment; a reasonable part of life. Making something like a religion out of (H)umanism seems to be a permanent feature of ‘modern’ life, and a much deeper problem.
One thing Berry seems to be saying: A route to truth lies in overcoming shame.
Do Not Be Ashamed
You will be walking some night in the comfortable dark of your yard and suddenly a great light will shine round about you, and behind you will be a wall you never saw before. It will be clear to you suddenly that you were about to escape, and that you are guilty: you misread the complex instructions, you are not a member, you lost your card or never had one. And you will know that they have been there all along, their eyes on your letters and books, their hands in your pockets, their ears wired to your bed. Though you have done nothing shameful, they will want you to be ashamed. They will want you to kneel and weep and say you should have been like them. And once you say you are ashamed, reading the page they hold out to you, then such light as you have made in your history will leave you. They will no longer need to pursue you. You will pursue them, begging forgiveness, and they will not forgive you. There is no power against them. It is only candor that is aloof from them, only an inward clarity, unashamed, that they cannot reach. Be ready. When their light has picked you out and their questions are asked, say to them: “I am not ashamed.” A sure horizon will come around you. The heron will rise in his evening flight from the hilltop.
On that note, I am pretty pro-technology and science. While I have no particular quarrel with neuroscience on its own, pop-neuroscience is often a repository for the modern search for legitimate experiences and theories of the Self. In some quarters, this becomes the window-dressing to sell discredited ideologies.
Readers often come for the anti-woke sentiment, and stay for the personal charm and winning personality (kidding). I get complaints that I am too anti-woke. Or that I’m not anti-religious enough. Or that I’m too pro-religious.
A while ago, I wrote about Jeff Koons, and the removal of religious guilt and shame as a central idea in his work. I also frequently write about Marxism and neo-Marxism as relying on both liberation and revolutionary praxis for their survival. Such doctrines get nature and human nature horrifically wrong, but they get enough of both right, it seems.
Robert Hughes wasn’t a big fan of Koons, and looked at him with a skeptical, suspicious eye:
Celebrity, money, art and fame are mixed in a big bowl:
As posted, I think this except highlights the idea of liberating one’s Self from not only guilt and shame, but judgment. Artists and the avant-garde thrive in such space, but so do ideologues and the worst kinds of people, and a lot of what’s bad in people.
Many avant-garde have become avant-huitard.
Jeff Koons’ Made In Heaven blurred the line between art and porn, private experience and public show, innocence (so easily corrupted) and naive, narcissistic indulgence.