“Ah,” he replied, “my job was to estimate whether you were an honest man.”
Dalrymple finishes with:
‘As Dr Johnson told us, we need more often to be reminded than informed.‘
So you want to be in charge of everyone else in our Republic?
There’s been a lot of change, broken ladders, and new rules lately.
You’d also better learn the language of the learned these days, demonstrating care for the latest moral cause (believer or not).
I’m sympathetic to the following (which is where politicians will zero-in like heat-seeking missiles):
Real jobs make you physically tired, offering useful skills and knowledge through experience, and possibly a decent living if you’re willing to do the work.
You meet all kinds of people, see some dark stuff, get tempted by your own impulses and desires, and share in a few moments of profound kindness and giving.
Competence is a high bar:
This blog holds out hope that a reasonable equality-of-opportunity approach can be maintained out of the mess of grade-inflation, watered-down standards, political dipshittery and competitive meritocracy that has come about. I suspect the rise of helicopter-parenting and over-monitored kids has a lot to do with fewer perceived opportunities and more intense competition for those opportunities.
The new society doesn’t account for everyone, of course. Social planners never can. Some of the old guard have their pants down.
James Delingpole and Carbon Mike have a discussion about what bottom-up networks can do, the importance of economic and political liberty, the erosion of common sense, and how the software tools are available to bypass the bigger players.
There is a lot of room for disruption online, outside of the old media dinosaurs, and the new media walled-gardens.
But beware: A new big-corporation, big-government, further Left academy and ‘scientific’ media landscape is likely being formed before our very eyes.
For whichever reasons you might disagree, or might know something to be untrue, don’t get caught out in the cold, now:
‘Many social conditions have been identified as part of the change, but behind most of them, I suggest, is a massive change in our moral sentiments: notably, a rise in the currency of politicised compassion. This is a sentiment so much part of the air we breathe that it does not even have a name of its own.‘
‘This sentiment is not, of course, the niceness and decency that we rightly admire when individuals respond helpfully to others. It is a politicised virtue, which means that it is focused not on real individuals but on some current image of a whole category of people. Correspondingly, it invokes hostility towards those believed to have caused the pain and misery of others. Public discussion thus turns into melodrama.’
Perhaps there has been much movement away from existing authority towards liberation (often against an oppressor), towards the feminine (often against the masculine), towards emotion (often against ‘rationality’ and ‘(R)eason), and towards ‘niceness.’
Outcomes, not intentions:
‘This does not mean, of course, that there will not be a backlash against politicised decency as its nastier consequences become intolerable.‘
Everyone gets a degree, joins the ‘middle-class’, and our institutions just maintain course?
‘They wrote that 24 hours had passed, and Kane had not addressed the allegations that he authored racist posts on his website EphBlog over the course of several years under the pseudonym “David Dudley Field ’25.”
Kane denied endorsing white supremacy and anti-Blackness but did not reference the posts in a Friday response on a Gov 50 Slack channel obtained by The Crimson.‘
Rod Dreher’s new book, ‘Live Not By Lies: A Manual For Christian Dissidents‘, posits that soft totalitarianism is coming fast, and that, once instutional influence is gained by radical Leftists, networks of the openly religious will need to form and associate ad hoc networks on their own, to maintain resistance.
Arguably, the influence of religious belief as well as Natural Law/Natural Right doctrines, traditionally profound influences on American civic life, continues to diminish. So, the thinking goes, we are fast arriving at an increasingly divided civic and political life. The logic of Left political radicalism becomes ever more entrenched in our universities, media and politics, entrenching a more Right-radical, European-style response.
It didn’t have to be this way.
Rod Dreher (The Benedict Option), points to what he believes are signs of the obvious failure of modern, liberal doctrines to replace the kinds of meaning such religious doctrines have provided.
Here are two recent blog posts containing this worldview of his, about which I’ve provided additional summary and commentary (please let me know what I’m missing).
‘Advice For A Weary Ghost‘-A 35 year-old woman feels empty inside, writing to ‘The Cut‘ for advice. She doesn’t have a husband and can’t seem to maintain deep, meaningful relationships. She’s had jobs but not a career. Maybe it’s not just her.
The adviser promotes a surburbanely popularized vision of the rebellious and Romantically-inspired artistic life, reaffirming much of what Dreher and his commenters see as inadequate for most people, most of the time.
This view, I presume, utilizes the wrong maps to steer one’s (S)oul and inform life decisions. Perhaps it allows one to succumb to materialist concerns and potentially materialist doctrines (too strongly measuring one’s life largely by economic, professional and outward successes/failures). It also perpetuates the woman’s confessedly empty, Self-interested pursuits, cutting her off from the happiness of family and loved ones without much to show for it.
The ‘-Isms’ (feminism, environmentalism, political activism etc.) are poor substitutes for a moral, meaningful life. The Church might just the place to be, but Catholic Church leadership, too, is corrupt and covered with the dust of this world. There will increasingly be witch hunts upon religious believers by the new SJW believers.
The lady’s probably not going to be an (A)rtist, the lady giving advice probably ain’t so great an (A)rtist either.
Can the humanities become a lifelong source of wisdom and meaning?
‘Manufacturing Consent To Gender Ideology‘-Boys wanting to be girls, and vice versa, is the latest (C)ause. These outliers upon distributions of human sexual behavior, often shunned, mocked and condemned to limited lives, must not only be included in everyone’s moral concern, but celebrated. Through social activism and protest, they are to become exemplars of the new normal.
Doctrines promising radical liberation, hinging upon revolutionary praxis, go about attacking and reforming current traditions, institutions, laws and arrangements, often grossly mischaracterizing and misrepresenting them to gain advantage. The grudging acknowledgement of freedoms gained through progressive activism and radical thought always come with costs.
And, given the natural ignorance of the human condition, and the basic desire humans have for group meaning, authority, security, identity and purpose, this latest (C)ause which promises liberation, will end-up delivering something quite different.
Cycles of utopianism and dystopianism await, and more disgruntled individuals drifting around aimlessly looking for an ad hoc ethics and politics, sometimes flirting with authoritarian and totalitarian Leftist doctrines as those doctrines become more mainstreamed:
If a tendency towards true-belief, occasionally visible in one’s (S)elf, and like all behaviors, transparently visible in others, means anything, it must mean less truth-seeking, less tolerance and less openness in the minds and institutions captured by such true-belief.
The resentment within some need only find expression through narrow, rigid ideologies (destroying what’s here for the utopia to come, promoting action with epistemologically questionable areas of knowledge), for there to be consequences for all.
As I see things, this is still the greatest threat to freedom found within American educational, cultural and political institutions right now.
Many dangers of a particular ideological true-belief occur in the enormous blind spot beneath many liberal idealists and secular humanists/rationalists, who, as I see things, often mistake all 60’s radicalism for benign, well-intentioned change. Beneath the doctrines of (M)an are actual men, and the same old human nature.
There are also deeper currents, dragging us this way and that, often only making themselves clear after many years and some quiet reflection. Some of these currents push and pull the (S)elf (where self-knowledge begins of course) along, but downwards towards the nihilism, existentialism and radical stance of a (S)elf outside of all tradition, religion, obligation and custom.
As a Straussian might see it: Once you set up (S)cience on the positivist definition, as the only arbiter of facts, one can very easily invite the anti-(S)cience response in kind, which manifests itself here as the retreat into a victimhood/oppressor ideology.
‘(S)cience’ was only a tool of the white oppressor, anyways, don’t you know (and no one actually has to do the hard work the sciences require…how convenient):
‘In the wake of the violence at Middlebury and Berkeley, and in the aftermath of the faculty mob that coalesced to condemn gender studies professor Rebecca Tuvel, many commentators have begun analyzing the new campus culture of intersectionality as a form of fundamentalist religion including public rituals with more than a passing resemblance to witch-hunts.’
It’d be nice if many secularists and political liberals said something like the following:
‘If we continue to secularize society, we will entrench many postmoderns, activists, radicals, people steeped in resentment, and narrow socialist ideologues, but the gains in liberty will be worth it. We might even inspire a return to old-timey religion. If this happens, we will freak-out about this turn of events. In the meantime, free speech and free thought will not be upheld, except with moral courage against the mob we’ve helped incubate and gestate.’
‘BC: What do you make of political correctness? There are those who would argue it’s a thing of the past. Frankly, I don’t see how that’s possible. It seems to me that cultural Marxism is more regnant than ever, would you agree?
KM: In my time, a great deal of what used to be intuitive and instinctive (such as good manners) has been replaced by the rule-bound and rationalised. Political correctness is a politicised version of good manners offering power to the kind of meddlesome people who want to tell others how to behave. As to Marxism, it was merely one more illusion that purported to be the key to life. It is significant in that it reveals one of the dominant passions still at work in our civilisation – the passion to create happiness by technology in the hands of a supposedly enlightened elite.’
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:
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.
Without a stronger moral core, will liberalism necessarily corrode into the soft tyranny of an ever-expanding State?
Since the 60’s, and with a lot of postmodern nihilism making advances in our society, is a liberal politics of consent possible given the dangers of cultivating a kind of majoritarian politics: Dirty, easily corrupt, with everyone fighting for a piece of the pie?
As an example, Civil Rights activists showed moral courage and high idealism, to be sure, but we’ve also seen a devolution of the Civil Rights crowd into squabbling factions, many of whom seem more interested in money, self-promotion, influence, and political power.
The 60’s protest model, too, washed over our universities, demanding freedom against injustice, but it has since devolved into a kind of politically correct farce, with comically illiberal and intolerant people claiming they seek liberty and tolerance for all in the name of similar ideals.
Who are they to decide what’s best for everyone? How ‘liberal’ were they ever, really?
Kelley Ross responds to a correspondent on Isaiah Berlin’s value pluralism, while discussing John Gray as well:
‘Now, I do not regard Berlin’s value pluralism as objectionable or even as wrong, except to the extend that it is irrelevant to the MORAL issue and so proves nothing for or against liberalism. Liberalism will indeed recommend itself if one wishes to have a regime that will respect, within limits, a value pluralism. I have no doubt that respecting a considerable value pluralism in society is a good thing and that a nomocratic regime that, mostly, leaves people alone is morally superior to a teleocratic regime that specifies and engineers the kinds of values that people should have. However, the project of showing that such a regime IS a good thing and IS morally superior is precisely the kind of thing that Gray decided was a failure.
Thus, I believe Gray himself sees clearly enough that a thoroughgoing “value pluralism” would mean that the regime of the Ayatollah Khomeini is just as morally justified as the regime of Thomas Jefferson. Gray prefers liberalism (or its wreckage) for the very same reason that the deconstructionist philosopher Richard Rorty prefers his leftism: it is “ours” and “we” like it better. Why Gray, or Rorty, should think that they speak for the rest of “us” is a good question. ‘
and about providing a core to liberalism:
‘Why should the state need a “sufficient rational justificaton” to impose a certain set of values? The whole project of “rational justification” is what Gray, and earlier philosophers like Hume, gave up on as hopeless. All the state need do, which it has often done, is claim that its values are favored by the majority, by the General Will, by the Blood of the Volk, or by God, and it is in business.’
And that business can quickly lead to ever-greater intrusion into our lives:
‘J.S. Mill, etc., continue to be better philosophers than Berlin or Gray because they understand that there must be an absolute moral claim in the end to fundamental rights and negative liberty, however it is thought, or not thought, to be justified. Surrendering the rational case does not even mean accepting the overall “value pluralism” thesis, since Hume himself did not do so. ‘
Are libertarians the true classical liberals? Much closer to our founding fathers?
Strands of a New, New Left are likely forming out of the excesses of identitarianism. From anti-trans TERF feminists, to many anti-establishment, anti-Boomer types (anti- sisterhood of the travelling ‘bourgeois’ pantsuit criticism), the identity-center is probably not holding.
Perhaps Tom Sowell’s ‘Black Rednecks and White Liberals‘ is worth revisiting, at least to break out of the white savior complex (which manisfests itself both in original Marxist class-warfare and current watered-down identity Marxism).
‘We now have Russia and Turkey involved in two proxy wars in the region: Syria and Libya. While we have serious issues with Turkish “adventurism” on the part of President Erdoğan in both theaters, the bottom line remains: Russia presents a threat to the United States across a variety of fronts; Turkey is a key NATO ally.’
‘America’s alliance-level relations were formed in the context of the Cold War with Egypt, Israel, Turkey and Saudi Arabia. These contacts and programs have been successful and should not be dismantled or downgraded, but redesigned.’
Let’s not forget Nagorno-Karabakh.
Vice magazine: Totally woke, painfully edgy and ideologically captured at home, still some decent guerilla journalism in the hot-spots.
I have a nagging suspicion that within certain social sciences and fields of study, people are self-selecting for shared ideals. The discipline itself trains a method which can transcend such dynamics, but it becomes the air many breathe and the water many drink.
The subtle, subconscious way in which we are all influenced by others through our senses, language, behavior and thought drifts towards those shared ideals. In-group and out-group dynamics soon form, and heretics, disbelievers, or skeptics learn to keep quiet or join a tiny minority.
In the case of radical ‘-Ismologists,’ whole epistemologies are woven out of whole cloth, in a web of true-enough-sounding-bullshit, the heretics, disbelievers and skeptics are punished.
Many progressive knowledge claims involve the assumption that (H)istory can be known from one vantage point, and because this is true, the telos of (M)an is known or can be known, and ought to be reached through political activism any day now.
And now for something mostly different. As posted:
Gurri offered an interesting take on matters socio-cultural:
‘The dilemma is that this present is defined by a radical distrust of the institutions of industrial society, and of the elites that control them, and of their statements and descriptions of reality. The conference organizers got our predicament right. At every level of contemporary social and political life, we are stuck in the muck of a profound crisis of authority.’
‘One remembers Weber’s epitaph for the Protestant Ethic, as he contemplated a devitalised bourgeoisie spiritlessly tending the petrified mechanism their ancestors had raised. Adapted, without apology, it might also be used to depict that petrified Utopia of the New Ruling classes of the East.
There’s a popular narrative that drug companies have stolen the soul of psychiatry. That they’ve reduced everything to chemical imbalances. The people who talk about this usually go on to argue that the true causes of mental illness are capitalism and racism. Have doctors forgotten that the real solution isn’t a pill, but structural change that challenges the systems of exploitation and domination that create suffering in the first place?
No. Nobody has forgotten that. Because the third thing you notice at the American Psychiatric Association meeting is that everyone is very, very woke.
“The Peloponennisian War created the sorts of tension in Athens that would appear to support Thucydides’ analysis. Obligations to the community required greater sacrifice and presented a clearer conflict with the self-seeking “Homeric” pursuit of one’s status, power and pleasure. In political terms, people had to decide whether or not to plot against the democracy to bring off an Olgarchic coup. In moral terms they had to decide whether or not to ignore the demands of the community, summed up in the requirements of “justice,” in favor of their own honor, status, power, and in general their perceived interest. Plato was familiar with people who preferred self-interest over other-regarding obligation; his own relatives, Critias and Charmides, made these choices when they joined the Thirty Tyrants.
Arguments from natural philosophy did not restrain people like Critias and Charmides. Democritus argues unconvincingly that the requirements of justice and the demands of nature, as understood by Atomism, can be expected to coincide. Protogoras rejects the view that moral beliefs are true and well grounded only if they correspond to some reality independent of believers; admittedly they are matters of convention, but so are all other beliefs about the world. This line or argument removes any ground for preferring nature over convention, but at the same time seems to remove any rational ground for preferring one convention over another.”
One path through the postmodern landscape lies in cultivating some appreciation for math and the sciences, direct observation and statistical analysis within the social sciences, and plumbing the depths of a good humanities education (you know, the stuff universities pretty much ought to be teaching).
Receiving or pursuing such an education doesn’t necessarily require religious belief, nor does it necessarily dislodge religious belief.
Aside from the craziness of love, dedication to family, the pressures of work and career, the inevitably of sickness and death, such cultivation can prevent against the sublimity of nihilist and existentialist despair, the Romance of collective primitivism, and the dangers of ideological possession (quick to judge, quick to be judged, forever resentful).
Many readers of this blog don’t necessarily share my views on the importance of limited government and economic growth, tolerance for religious belief and skepticism regarding political idealism (joining an ‘-Ism’ is only the beginning, as hopes soon follow into politics and visions of the good, the true and the beautiful).
You have your reasons.
In the meantime, here are some links gathered over the years from the New Atheists and many independent-minded thinkers of the Left pushing against many excesses of the American and Global Left.
It’s pretty clear to me that many mainstream publications and political debates occur downstream of many intellectual debates.
-James Lindsay offers a cogent account of his experiences in the Atheism movement, and the emergence of Atheism Plus. He attempts to use moral psychology (he mentions Jonathan Haidt) to explain many religious-seeming elements of the woke, social justice crowd.
So, what is all this Nothing-ness about? ‘My view’, says Scruton, ‘is that what’s underlying all of this is a kind of nihilistic vision that masks itself as a moving toward the enlightened future, but never pauses to describe what that society will be like. It simply loses itself in negatives about the existing things – institutional relations like marriage, for instance – but never asks itself if those existing things are actually part of what human beings are. Always in Zizek there’s an assumption of the right to dismiss them as standing in the way of something else, but that something else turns out to be Nothing.’
Lawrence Wright discussed his long years reporting on Islamic terrorism (he spent some time in Egypt in his youth) at the Philadelphia Free Library. It might offer some insight.
As to Twitter, this is my semi-functional theory:
–The platform selects for loud ignorance. Twitter has a significant visual component, with some textual elements, and limited characters. Around any topic, a few nodes (popular accounts) will cluster across a larger distribution. For most users, it ain’t really a place to converse, nor think too much, but rather to gain new information through the aggregation function performed by these popular nodes (especially in the political sphere).
The format rewards brevity, pith, and some wit, but also cashes in on selling the idea of influence. It’s quite a cesspool, really, and I usually feel like I’m pissing into the wind; the rewards probably not worth the costs unless one just uses Twitter as a distribution network of one’s own.
Furthermore, the most popular accounts don’t necessarily seem to be the most knowledgeable, thoughtful, nor accurate and truthful (they could be, I suppose), but rather the nodes who use the platorm most effectively, efficiently dominating information distribution; coalescing the public sentiment surrounding their topic.
You get what you pay for, I suppose.
–The biases of Twitter creators and curatorslean towards loud activist ignorance: In my experience as a user, I don’t know how firmly activist beliefs are held amongst actual designers and programmers at the top, but ideological capture is likely significant, especially in the administrative and bureaucratic functions.
Thus, some top-end design and aggregation, across all those different topics, pools of sentiment and individual users, is done by people who probably share a particular blend of Left-leaning moral, political and ideological views (creating special rules for special users like trans).
As previously and often posted on Silicon Valley ignorance:
“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.”
Via a reader: Stephen Kotkin on Lex Fridman’s podcast:
Roger Scruton on creating museums to the failures of Marxism, much as we do other forms of fascism:
‘One thing we should surely learn from the Russian revolution is that resentment is always on the lookout for the theories that will justify it. And the lesson that bore in on me in vivid and unforgettable ways during my own journeys behind the Iron Curtain, is that resentment, when it finally takes power, spells the death of politics. The real purpose of politics is not to express resentment but to contain and conciliate it.’
A lot of people in positions of authority outside the West (Russia, China, Venezuela, North Korea, Vietnam etc.) are wedded to institutional structures forged out of the very same ideology. Their interests don’t necessarily align with ours, and these institutions and are often used to undermine U.S. interests and do harm (for a lot of other reasons as well).
It’s often very idealistic and utopian Westerners (some deeply resentful, indeed) who insist on bending Western interests ONLY towards global institutions. Presumably, they have access to universal ideals which will benevolently guide their behavior and the institutions they design towards some promised future, which has yet to materialize (there certainly are design, incentive, and capture problems at the U.N.).
A lot of people in the West are wedded to the doctrines of revolutionary praxis, too. There are real radicals out there and religious institutions, deeper legal and cultural traditions, universities, the family, the military etc. are looked on from this point of view as antiquated and cloying at best, oppressive and evil at worst.
All of the above deserve to be battered, destroyed, or co-opted according to followers of radical doctrines, and many liberal idealists are quite unwilling to challenge such radicals beneath them.
‘Marxism, Dalrymple explains, answers several needs:
‘It has its arcana, which persuade believers that they have penetrated to secrets veiled from others, who are possessed of false consciousness.
It appeals to the strongest of all political passions, hatred, and justifies it.
It provides a highly intellectualised rationalisation of a discreditable but almost universal and ineradicable emotion: envy.
It forever puts the blame elsewhere, making self-examination unnecessary and self-knowledge impossible.
It explains everything.
It persuades believers that they have a special destiny in the world. For disgruntled intellectuals, nothing could be more gratifying.’
Aside from the radical doctrines, it’s apparent that many in the West have placed their hopes and aspirations into various flavors of political idealism. Man’s nature is assumed to be fundamentally good, for the most part, merely in need of liberation from previous traditions, injustices and illegitimate claims to authority.
“…and if there could be such a thing as socialism combined with individual liberty, I would be a socialist still. For nothing could be better than living a modest, simple, and free life in an egalitarian society. It took some time before I recognized this as no more than a beautiful dream; that freedom is more important that equality; that the attempt to realize equality endangers freedom; and that, if freedom is lost, there will not even be equality among the unfree.”
The below links are to whom I’m indebted in cobbling such posts together on alas…a blog:
How do the extremes, and the people desperate for meaning in their lives through anarchy, ideology and chaos come to dominate downstream of popular and mass liberation movements?
Who are the kinds of people attracting to 20th century mass movements?
Eric Hoffer-A man deeply suspicious of top-down organization and intellectuals running things, yet a man deeply curious and taken with ideas: He strikes this blog as something of an anti-intellectual’s intellectual.
‘While the Enlightenment, ‘one of the most important shifts in the history of man’ as one recent account put it, has certainly had its detractors, who blame it for anything from the Holocaust to soulless consumerism, it now also has a veritable army of self-styled heirs. Militant secularists, New Atheists, advocates of evidence-based policy, human rights champions… each constituency in their turn will draw justification from the intellectual emanations of that period beginning roughly towards the end of the seventeenth century and culminating – some say ending – in the 1789 French Revolution and its aftermath. And each in their turn will betray it.‘
If you turn all your hopes to the salvation of (M)ankind or (H)umanity, while dealing with the same old human nature, you’re bound to run into problems.
It’s not merely doing Social Science, per se, but taking the benighted walk from Ivory Tower to Senate Hearing which probably animates many passions.
One criticism I’ve found useful (but about whose postmodern roots I do worry): Ignore those violent anarchists and anti-fascists, they’re doing the work of (M)an.
‘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.’
‘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.’
From friesian.com, the Practical Rules of Bureaucracy. Within Governmental and Corporate Bureaucracies, responsiveness and competence are not what you necessarily get.
Spend Your Budget
Fail: ‘Screw up, move up’
Cover Your Ass
Replace Useful Work with Useless Work
Multiply Procedures and Paperwork
Pass the Buck
Join the Union
Jerk People Around
Preserve Your Anonymity
Thomas Sowell used to work in Chelsea, apparently, for Western Union. He’d sometimes take the 5th avenue bus back up to Harlem, on 5th Avenue for a while, and wonder why there was such inequality from neighborhood to neighborhood.
Marxism seemed like a good explanation while he was in his 20’s.
During that time he went to work for the Department Of Agriculture in D.C. He discovered that in thinking of empirical tests designed to measure if the Departments’ own policies were working and solving the actual problems they claimed to solve, such thinking about results over intentions were…..not welcomed.
“The purpose of bureaucracy is to devise a standard operating procedure which can cope effectively with most problems. A bureaucracy is efficient if the matters which it handles routinely are, in fact, the most frequent and if its procedures are relevant to their solution. If those criteria are met, the energies of the top leadership are freed to deal creatively with the unexpected occurrence or with the need for innovation. Bureaucracy becomes an obstacle when what it defines as routine does not address the most significant range of issues or when its prescribed mode of action proves irrelevant to the problem.”
“Moreover, the reputation, indeed the political survival, of most leaders depends on their ability to realize their goals, however these may have been arrived at. Whether these goals are desireable is relatively less crucial.”
Kissinger, Henry. American Foreign Policy: Three Essays. New York: W.W. Norton & Company Inc. 1969.
***Bonus-One of the ‘-Isms’ we’re bound to get is ‘Safety-ism,’ which seems to run as follows:
‘This poor class/group of people is oppressed by the ‘system.’ It’s ‘systems’ all the way down. These oppressed peoples are good-hearted and will be welcomed into our political vision of Democracy, Equality and Peace‘
Wait….what? There’s still rape, robbery, gangs and murder? Impossible!
Defund the police and get the budget for another 10,000 street cameras and activity monitoring online. We’ll have another hearing…:‘
Christopher Rufo’s also in Seattle, pushing back against the Left-radicals taking over the public square. Oh yes, they would do violence against you. Oh no, you will not believe the lunatic ideas and people running Seattle, condoning the violence.
‘These developments owe much to the recent prominence of French postmodernist thought. Many young feminists, whatever their concrete affiliations with this or that French thinker, have been influenced by the extremely French idea that the intellectual does politics by speaking seditiously, and that this is a significant type of political action. Many have also derived from the writings of Michel Foucault (rightly or wrongly) the fatalistic idea that we are prisoners of an all-enveloping structure of power, and that real-life reform movements usually end up serving power in new and insidious ways. Such feminists therefore find comfort in the idea that the subversive use of words is still available to feminist intellectuals. Deprived of the hope of larger or more lasting changes, we can still perform our resistance by the reworking of verbal categories, and thus, at the margins, of the selves who are constituted by them.’
The Weinsteins discuss how reasonable people committed to progressive social and political causes, both biologists, got driven out of a public university dedicated to similar progressive social and political causes.
A longer, thoughtful, detailed piece.
One notes it’s not progressive nor even ‘mainstream’ publications offering a platform for the Weinsteins to speak-out at the moment, partially due to what I consider the Brockman effect (sugar caves):
Wouldn’t a ‘canoe meeting’ qualify as ‘cultural appropriation?’:
‘And then came the canoe. First, senior administrators were called by name, invited to walk down to the stage, and to step into a large and imaginary canoe. Then, everyone in the room was invited to come aboard, en masse. Finally, everyone walked in a line, as if in a canoe, out of the building together, on a fantastical voyage toward campus equity. An Indian drum beat and the recorded sound of crashing surf were in the background.’
Who needs the arts, science, social science when you’ve got righteous certainty, ideology, and grievance on your side?
Francis Fukuyama and his influential essay are mentioned, as well as Immanuel Kant, Marx, and Isaiah Berlin.
‘Who, then, are ideologists? They are people needy of purpose in life, not in a mundane sense (earning enough to eat or to pay the mortgage, for example) but in the sense of transcendence of the personal, of reassurance that there is something more to existence than existence itself. The desire for transcendence does not occur to many people struggling for a livelihood. Avoiding material failure gives quite sufficient meaning to their lives. By contrast, ideologists have few fears about finding their daily bread. Their difficulty with life is less concrete. Their security gives them the leisure, their education the need, and no doubt their temperament the inclination, to find something above and beyond the flux of daily life.’
Related On This Site: Perhaps after Kant’s transcendental idealism, Chomsky really does believe that morality, like Chomsky’s innatist theory of language, is universal and furthermore hard-wired into the brain. This could possibly lead to a political philosophy of either universalism or nihilism (a central postmodern problem), or at least his retreat into anarchism or anarcho-syndicalism away from such idealism. There’s little to no room for the individual in such a vision. Perhaps Chomsky has never seen life, liberty and property and the individual except from such a vantage point: Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge…
‘It’s de rigueur on college campuses to pledge allegiance to the climate agenda, denouncing Luddites who impede progress on the climate policies that all right-thinking people support. Those of us who work in academia are used to this ritual, but every once in a while an academic decides to distinguish himself by making his denunciation louder and more strident than the rest of the crowd. ‘
Personally, as someone interested in reserving my right to skepticism and following my limited understanding of climate science data (quite possibly happening, not clear how drastic, predictions are hard, especially about the future), climate change activism suspiciously resembles an ideological refugee camp for many followers of failed theories of history.
This is off-putting, to say the least.
From a reader: Christopher Essex discusses ‘Believing In Six Impossible Things Before Breakfast, And Climate Models:’
It really shouldn’t be that difficult a thing to keep a strong interest in the natural world and a desire to understand it quite apart from such true-belief, collectivist virtue-signalling, hyperbole and ideology.
This stuff is complicated!
It also seems obvious that some climate radicalism has congealed into an idealism guiding much establishment conventional wisdom, producing an enormous gravy-train of special interests, economy-stifling regulations and questionable incentives. At present, it would seem a vast majority of people busy scribbling for media outlets believe in climate change as much as they believe in anything.
As for Hitler, that reminds me to plug my remaindered pulp title: ‘Hitler’s Hell-Girls And The Venetian Platform Of Doom‘
Back cover blurb: ‘It’s 2076, and the Climate Wars have broken-out. Earth hangs in the balance. Quietly, Hitler’s head has been kept alive on a sub-station orbiting Venus, doing quality research on surface conditions and geology. When the first band of refugees arrives however, old ways return. Soon, Goering’s space-ghost is leading an army of Catholic school girls who’ve traded-in their plaid-skirts for brown-shirts. Can anything stop this nightmare from reaching Earth?‘
He’s right…you know zat?
The problem with people needing to believe in something begins with the idea that ignorance is the rule, not the exception. It begins anew every time a baby is born, and we want babies to be born, but we really don’t like the idea that as individuals, our personal catastrophe awaits (at best, we leave something behind).
Some people will turn observation, data collection, statistical modeling and possible future outcomes into something like a religion/belief system. This can threaten free speech and thought, which helps us arrive at the truth:
As previously posted: Bathe in the bathos of a warming world:
‘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, overwhelm- ing the planet.’
‘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.’
What are these poems being asked to do?
***Who do you trust for discussions of the arts and culture, and would you just rather publications be up front about their ideological bents and loyalties?