Repost: The Intellectual Cowardice Of The Crowd-Charles Murray At Middlebury College

Here’s a fine example of how to exchange ideas: Two people gather in a forum to present and dispute the data used, the methodologies applied, the empirical evidence offered, and the conclusions and conjectures both might draw from their own thinking. There’s some light moderation and Q & A from the audience:

From Middlebury College a few [years ago now] (where Charles Murray was invited to speak but was shouted-down and chased-away):

An example of how not to exchange ideas: Individuals are encouraged to simply show up and participate as part of a mob, likely getting a sense of identity, purpose, and accomplishment by righteously shouting down an invited speaker.

Free inquiry is chilled, the passions incited and engaged, and the hatreds organized. This approach clouds the truth and the civilities and methods by which we more reasonably can arrive at truth.

The truth, for the most part, has already been decided in many minds (enough to act in such an ignorant way). The administrator who had injury done to her in trying to exit the event was just getting in the way of the truth, dear reader.

Such thinking has been institutionalized in many settings: Here’s how the Washington Post portrayed the affair, labeling Charles Murray not by the quality of his ideas, nor his reasoning, but by a rather laughably inaccurate representation of events, sympathetic to the mob:

As previously posted: Below is an example how similar stewardship of our institutions by those who share in such ideology themselves, or who offer tacit approval of such ideology (tolerating the intolerance through capitulation, or in a kind of enemy-seeking ‘brownstone activism’), has gone on for a generations now.

From TheFire.Org-‘The Condescending Paternalism Of Williams President Adam Falk:’

As FIRE co-founder Alan Charles Kors has said: “You cannot say to people, you’re too weak to live with freedom. Only that group is strong enough to live with freedom.”

But that’s exactly what Adam Falk, the patronizing president of Williams College, has said to the college’s student body. Yesterday, Falk unilaterally canceled a speech by John Derbyshire, who was invited as part of the student-run “Uncomfortable Learning” speaker series.

From Adam Falk’s letter to Williams students about the matter:

‘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.’

John Derbyshire raised quite a stir after publishing ‘The Talk: Nonblack Version,’

‘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?

Sigh.

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:

 

 

Free Speech, Moral Relativism, And New Rules-Some Old Links

Full piece here.

‘I had been invited down to a literary event, the Lewes Speakers Festival, to talk about my recently published memoir of life as a prison doctor, The Knife Went In. I was to be the penultimate speaker, followed by a controversial conservative journalist, Katie Hopkins, who was to talk about her own recently published memoir, Rude.

The event ended in violence.’

On this site, see: Pushing Against Moral Relativism & The Academic Fashions Of Modern Life-Some Links…Repost: Via A Reader-Peter Thiel On The Logic Of Multiculturalism

Addition: Full interview here.

“Nigel: Has relativism had its day as an influential philosophical position?

Simon: No – and I don’t think it should ever die. The danger is that it gets replaced by some kind of complacent dogmatism, which is at least equally unhealthy. The Greek sceptics thought that confronting a plurality of perspectives is the beginning of wisdom, and I think they were right. It is certainly the beginning of historiography and anthropology, and if we think, for instance, of the Copernican revolution, of self-conscious science. The trick is to benefit from an imaginative awareness of diversity, without falling into a kind of “anything goes” wishy-washy nihilism or scepticism….”

It looks like we’ve been dealing with such a problem for a long time, in one form or another.

Niall Ferguson notes something important about networks of patronage in the academy;

It’s worth revisiting how Ferguson’s wife, Ayaan Hirsi Ali, using the products of Western thought, has pretty much been excluded from polite society in challenging Islamists because such challenges violate the tenets of the current replacements for religion (the Left-liberals and out-and-out Marxists in the academy):

‘Yesterday Brandeis University decided to withdraw an honorary degree they were to confer upon me next month during their Commencement exercises. I wish to dissociate myself from the university’s statement, which implies that I was in any way consulted about this decision. On the contrary, I was completely shocked when President Frederick Lawrence called me — just a few hours before issuing a public statement — to say that such a decision had been made.’

Tunku Varadarajan Reviews Ayaan Hirsi Ali’s ‘Nomad’ At The Daily Beast

Christopher Hitchens At Slate: Yale SurrendersYale concluded that the risk of violence and the potential consequences that stemmed from their decision to publish a scholarly work about the Mohammed cartoons (reprinting those cartoons) was not worth the risk.

The Intellectual Cowardice Of The Crowd-Charles Murray At Middlebury College 

Free Speech And All That-John Derbyshire Will Not Be Appearing At Williams College

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

Hirsi Ali seems to have found the embrace of the West out of both tribal localism and its customs, Islam, and the short-sightedness of multiculturalism.  Notice non-Muslims are not the ones threatening her with death: Tunku Varadarajan Reviews Ayaan Hirsi Ali’s ‘Nomad’ At The Daily BeastRepost-Ayan Hirsi Ali At The CSM: ‘Swiss Ban On Minarets Was A Vote ForTolerance And Inclusion’

Of Course My Side Has All The Knowledge-A Few Links On Closing The CEU In Budapest

Franklin Foer at The Atlantic seems quick to blame the shuttering of the CEU, the George Soros funded graduate university in Budapest, Hungary, on Trump’s ambassador (a business imperative at The Atlantic), and by appealing, perhaps, to the sentiments of his readership.

Hey, I’m generally for openness, but while this could be pretty important for some people, it’s also pretty maudlin:

I’d met the student earlier in the day; he had told me that he was gay, and that CEU was one of the few places in his native country where he could hold hands with a partner without fear of violent recrimination. He pointed in the direction of a nearby bathroom: “The only gender-neutral toilet facility in eastern Europe.”

What does seem clear is that Hungary’s president, Viktor Orban, achieved this move politically, tactically, legally, and by degrees.  It’s not entirely clear that such a move will be wise, long-term.  A reasonable conservative position might be having another center of learning to replace the departing CEU once such steps are taken, perhaps to try and bridge the gap of the Hungarian country farmer and the city cosmopolitan with greater openness.  This, given the history of the Austro-Hungarian empire and the problems with the Nazis and then the Communists.

But, what the hell do I know? Please feel free to highlight my ignorance (it’s deep).

It’s this blog’s opinion that if you’ve taken up a more unthinking liberal American position, you’ll be more likely to agree with Foer’s framing of the issue.  You’ll be more likely to see your political opposition as not only mistaken, but morally supect, and perhaps fascistic and evil.  The-troops-are-gathering-upon-the-horizon kind of view rather than the-merry-go-round-making-another-turn kind of view.

Roger Scruton spent a lot of time in Poland and Czechslovakia helping the ‘catacomb culture’ of learning that had to operate in secret against Communist rule.

Now, it seems, some old fault-lines may be re-emerging.  Let’s hope it’s balanced.

Foer again:

‘Michael Ignatieff had barely unpacked his books when he first heard rumors about CEU’s endangered future, surreptitiously passed to his staff by a sympathetic source in the government. The source whispered about the possibility of an imminent attack encapsulating everything that made Orbán such a vexing opponent. Having studied law at Bibó, Orbán implemented his agenda with legalistic aplomb. He constantly revised statutes to serve his own purposes.’

Here’s Michael Ignatieff introducing Roger Scruton at CEU a few years back, having to explain to many CEU campus radicals why they should even allow Scruton to speak.

You know, maybe that’s part of the problem:

Encyclopedia Of Philosophy Entry On Eliminative Materialism…

Bryan Magee Via Youtube: ‘Miles Burnyeat On Plato’Repost: From the Cambridge Companion To Plato-T.H. Irwin’s “Plato: The intellectual Background’

Via A Reader-‘Locke’s Empiricism, Berkeley’s Idealism’

Some Sunday Quotations: (On) Kant, Locke, and Pierce

 

‘Urban Anthropology’-A Tweet And Some Links

It’s hard to get everything right, in fact, humility and wisdom recognize you must already have some things wrong.  So, which things?

Better to spend more time thinking such thoughts, though what gets one’s blood up enough to write, even, alas, blog posts, is pettier stuff.

Meanwhile, in the Valley of Self, onward ride the avant-garde, merging the arts with rather naked political ideology:

The other day, on the subway, I observed an American male in contemporary business-casual costume. The color of his trousers was richly nondescript.

Urban anthropology and woke cultural criticism is a burgeoning field.  All you have to do is start putting people into identity categories, good and evil, oppressed and oppressor, and you too can get published in the New Yorker.

Better be in a favored identity category, regardless of your talents.

Zoe Satchel is searching for Self through ideological and group membership, environmental awareness, and inward-looking re-affirmation within communities of identity.  She is a leading popularizer, writer and communicator.

She can take these games up to 11 (this is very serious business, and she is very real):

Ralph Lauren logo here.

Just as many old-guard institutional members of the liberal arts and humanities were overrun by the radical, righteous ideologues of their day, many companies and regular citizens, sooner or later, deal with the consequences.

Politics, ‘culture,’ the arts, and the social sciences are attracting many people who already have a core set of beliefs, ideas and assumptions, and the totalizing true-believers often have undue influence amongst them.

Maybe the popular ‘narrative’ of the 60’s being about personal freedom and individual Self-expression has helped lead to many of the current political and institutional failures, though many rates of change have increased dramatically, often much faster than our insitutions, traditions and laws.

It’s often seemed to me like we were living off the grain in the storehouse.  But that may or may not be true.

As posted, here is an interesting piece of a larger puzzle:

—————–

Subject: ‘Is England Still Influencing America?’ on Hitchens’ book ‘Blood, Class, & Nostalgia: Anglo-American Ironies‘ when Hitchens’ was pushing the idea that ’empire’ was the primary transmission, apparently due to his ideological commitments at the time. America must have seemed a classless paradise with institutions well-functioning and ripe to achieve justice and equality for the whole world…for some folks in the Generation of ’68.

*Includes the Firing Line opening theme of Bach’s Brandenburg Concerto No. 2 (those damned Germans influencing us) followed by a Michael Kinsley introduction (founding editor of Slate, which has since gone more progressive under current management).

Repost-From The American Spectator: ‘Environmentalism and the Leisure Class’

Full piece here.

William Tucker makes some good points:

‘It is not that the average person is not concerned about the environment. Everyone weighs the balance of economic gain against a respect for nature. It is only the truly affluent, however, who can be concerned about the environment to the exclusion of everything else.

On this analysis, It’s the people who’ve benefitted most from industrial activity that are using their wealth and leisure to promote an ideology that is ultimately harmful to industrial activity, and the people who live by it. Tucker has been following how such ideas actually translate into public policy and political organization for a while. Tucker also invokes Thorstein Veblen, and highlights how environmentalism can make for strange political bedfellows:

‘But the Keystone Pipeline has brought all this into focus. As Joel Kotkin writes in Forbes, Keystone is the dividing line of the “two Americas,” the knowledge-based elites of the East and West Coasts in their media, non-profit and academic homelands (where Obama learned his environmentalism) and the blue-collar workers of the Great In- Between laboring in agriculture, mining, manufacturing, power production and the exigencies of material life.’

Aside from the political and sociological analysis, I would offer that there are many to whom environmentalism serves as a kind of religion (or at least a political and organizational entity offering purpose and membership, as a religion has a pretty particular definition).

On this view, man has fallen away from Nature, and built civilized society atop it through harmful, unsustainable means. He must atone, and get back in harmony with Nature, as he has alienated himself from his once graceful state (tribal? romantically primitive? collectively just? equal and fair? healthy? “spiritually aware?” morally good?). This obviously gives meaning to people’s lives, a purpose, belonging and group identity as well as a political and secularly moral political platform. A majority of these folks are almost always anti-industrial, and it’s worthy of note how environmentalism has grown in our schools, marketplace, and in the public mind.

It’s often tough to tell where the sciences end (and they are often invoked to declare knowledge that is certain, or near-certain, and worthy of action) and where a certain political philosophy (usually more communal, politically Left, Statist…regulatory, centrally planned economically) begins.

What say you?

———————

Related:

Urbanists love to hate Joel Kotkin, as he has offered them much in the way of criticism. At the New Urbanist website, I found the following quote:

“Only when humans are again permitted to build authentic urbanism — those cities, towns, and villages that nurture us by their comforts and delights — will we cease the despoiling of Nature by escaping to sprawl.”

Bjorn Lomborg is skeptical of ‘Earth Hour’ in Blinded By The Light. Go towards the light.

Here’s Robert Zubrin:

——————-

How to separate reasonable environmentalism from the totalitarian impulses, the Malthusians and various other people who “know” how many people is enough? Now that environmentalism is a primary focus in our schools, it’s probably worth thinking about.

If you visit my Twitter feed, you’ll quickly realize the genius of Peace Pavilion West, a global peace raft overseen by a strong authority.  Join us, fellow human (this is very serious business):

 

Related On This Site: Isaiah Berlin’s negative liberty: From George Monbiot: ‘How Freedom Became Tyranny’

Walter Russell Mead At The American Interest: ‘The Failure of Al Gore Part Three: Singing the Climate Blues’

Amy Payne At The Foundry: ‘Morning Bell: Obama Administration Buries Good News on Keystone Pipeline’

Ronald Bailey At Reason: ‘Delusional in Durban’A Few Links On Environmentalism And LibertyFrom The WSJ-A Heated Exchange: Al Gore Confronts His Critics…From The Literary Review–Weather Channel Green Ideology: Founder John Coleman Upset….The Weather Channel’s Green Blog: A Little Too GreenFrom

Pronouns, Belt Roads & Political Oppression-Some Links

Theodore Dalrymple At The City Journal: ‘Every Pronoun Must Go

Two types of people desire to impose politically correct locutions on the rest of us: those who possess unlimited power and fear to lose it and those who aspire to unlimited power and need a means to attain it.’

Via Marginal Revolution-Andrew Baston:

‘The Belt and Road is really the expansion of a specific part of China’s domestic political economy to the rest of the world. That is the nexus between state-owned contractors and state-owned banks, which formed in the domestic infrastructure building spree construction that began after the 2008 global financial crisis (and has not yet ended).’

From AEI, on the regime in Cuba and regime in Venezuela’s connections.  They’re certainly not helping most people who want food and electricity, aside from political and economic liberty:

‘When Chavez succumbed to cancer under Cuban care, they micromanaged Maduro’s rise to power. Cuban advisors engineered his unlawful presidential campaign and unlikely victory in 2013.’

 

 

Repost-Michael Moynihan At The Daily Beast: ‘The Death Of Stalin’s Songbird’

In honor of this recent NPR tweet:

I’d like to kindly point readers back to the following:

Michael Moynihan on Pete Seeger:

‘Seeger never really did abandon the dream of communism, despite the inconvenient fact that it had long since (starting around 1918) transformed into a pitiful nightmare. So it was unsurprising that in 1995 he would provide an effusive blurb for a book of poetry written by Tomas Borge, the brutal secret police chief and interior minister of Sandinista Nicaragua (“An extraordinary collection of poems and prose”).’

I was hoping for a piece that would note Pete Seeger’s songwriting talents and decency in dealing with people, but push back against the  hagiography and highlight, you know, the communism.

All together now, 1, 2, and a 1 2, 3, 4…

Wait a minute, wasn’t Bill de Blasio sympathetic to the Sandinistas?

You know, I remember reading a piece at the NY Times about Trotsky’s great-grandaughter, the neuroscientist Nora Volkow:

Free will is a tricky concept:

‘Dr. Volkow generally forswears any interest in politics per se, but midway through a long day of meetings last month she sighed and acknowledged, “science and politics are intertwined.” We think we have free will, she continued, but we are foiled at every turn. First our biology conspires against us with brains that are hard-wired to increase pleasure and decrease pain. Meanwhile, we are so gregarious that social systems — whether you call them peer pressure or politics — reliably dwarf us as individuals. “There is no way you can escape.”

This brought me back to Frenchman of The Left Bernhard Henri-Levy’s piece before the 2008 election:

“And one of the reasons I am so much in favor of [Senator Barack] Obama is that his election might be, will be—because I think he will be elected—a real end to this tide of competition of victimhood, and especially on the specific ground of the two communities, Jews and African Americans, who were so close in the 1960s”

…”The Obama election would reconstitute the grand alliance.”

Hail the grand alliance!

Samuel Bronkowitz may have gotten there first to celebrate the black-Jewish Leftist alliance in Hollywood.

It seems to me you’ve got a few options once you’ve become a member of a favored identity group, as like pretty much all of life, the clock is ticking.

  1. Game the identity system by using it to full personal advantage to try and escape its orbit (understandable, but maybe not the most honorable because of the bad people and the bad in people which come to lead, even if you just want a leg-up because you actually are poor and oppressed).
  2. Play the identity game and pursue your ambition within its orbit.  After all, there’s meaning and purpose in treating enemies as evil in a War and the game of politics as rigged.  Retreat to the ideological purity of your group when attacked and advance upon the enemy positions whenever possible.  Until larger failures and/or the money runs out, rinse and repeat.
  3. Wait around long enough until the same underlying logic is used against you and/or your group, religion and/or ethnicity (Jewish folks seem to be on the outs lately, Muslims in—Asians being disfavored at elite schools). The identity politics game marches onwards towards utopia, against the oppressor.  Being forced to choose between model failures or seeing the world anew outside your model, generally choose to project your personal and group failure onto your enemies, because after all, you’re Human, all too Human.

———————

It’s not race, it’s class. It’s not ideology, it’s settled science. Look at all this equality!

What do you mean by equality, exactly?  How will you achieve that?

See Tom Wolfe’s Radical Chic: That Party At Lenny’s… for a rich account of the times

Related On This Site: What about black people held in bondage by the laws..the liberation theology of Rev Wright…the progressive vision and the folks over at the Nation gathered piously around John Brown’s body?: Milton Friedman Via Youtube: ‘Responsibility To The Poor’……Robert George And Cornel West At Bloggingheads: “The Scandal Of The Cross”

A Few Thoughts On NPR And Current Liberal Establishment Thinking Under Obama

From FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’

Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

Repost-Quotation From Charles Kesler And A Few Thoughts on Conservatism

Quote mentioned by a friend:

…it is emblematic of liberalism’s intention, articulated in the Progressive era and pursued ever since, to replace constitutional politics with a system of interest group (and racial) competition, of bargaining for government benefits within the administrative or welfare state presided over by activist judges, policy “experts,” and bureaucrats (in collusion with congressional committees).”

Charles Kesler-Buckley Jr., William F. & Charles R. Kesler.  Keeping The Tablets: Modern American Conservative Thought-A Revised Edition of American Conservative Thought in the Twentieth Century. New York: Harper & Row, 1988. Print.

The term ‘activist’ judges has become very loaded these days.  The nomination process has become politicized and nearly toxic, to be sure.

I looked up Kesler’s quote in context and found he defined 3 conservative camps.  Here’s my brief summary, so feel free to add, subtract, or disagree:

1.  Traditionalists–Often coming from literary and historical backgrounds, Kesler’s traditionalist standout is Russell Kirk, and he mentions Robert Nisbet.  Many traditionalists are more likely to be religious, and find greater wisdom in religious doctrine and teaching about how to live and what to do than most anything else.  Some can see an unbroken line back to Aquinas, and they tend to view Enlightenment rationalism with great suspicion.  Kirk and Nisbet adopted Edmund Burke’s defense of the British Constitution against what they saw as the ahistorical universalism of the French Revolution.

Many look around and see cultural decay, decline, and often times a moral corruption in society.

I’d say Ross Douthat, currently at the NY Times, is an example of a practicing Catholic and conservative.  He’s written a book about the decline of institutionalized religion in the public square and the rise of new-age, mega-churches, self-help and “spirituality.” He also is addressing a contemporary audience at the New York Times.

Robert Bork, despite his faults, was railroaded as an ‘activist’ judge and could be defined as a traditionalist.

On this site, see:  The NY Times op-ed writer and a practicing Catholic? William Saletan and Ross Douthat At Slate: ‘Liberalism Is Stuck Halfway Between Heaven And Earth’…Douthat’s The Grand New PartyRoss Douthat At First Principles: ‘The Quest for Community in the Age of Obama: Nisbet’s Prescience’A Few Thoughts On Robert Bork’s “Slouching Towards Gomorrah”

How does Natural Law Philosophy deal with these problems, and those of knowledge?  Yes, Edmund Burke opposed the French revolution Sunday Quotation: Edmund Burke On The French Revolution

2.  Libertarians–On Kesler’s view, libertarians are more comfortable with Enlightenment rationalism than the traditionalists are, but the original sin for libertarians is collectivism.  This collectivism arises from basing the Enlightenment rationalist foundation in virtue.  Marxist, Socialist, and Communist leaders advocated and sometimes succeeded in bloody revolution, and many genuinely believed they were leading humanity to some dialectically “progressive” point in the future, seeing materialist reality for what it was, and acting for the good of all.  They were ‘virtuous’.  Many in these systems believed they knew better than individuals what was best for them, deciding how they should live, and what they should do.  As is common knowledge, this had disastrous results, including food shortages, external aggression, mass murder, forced labor camps, and the systems eventually rotting from the inside out.

For Kesler, libertarians often come from economic and philosophical backgrounds, and he breaks them into two groups.   The first group consists of Milton Friedman, James Buchanan, and Friedrich Hayek.  For them, freedom simply works, scarcity is all around, and you don’t need to deduce your way back to an underlying rights-based moral theory to justify your defense of individual freedom.  Adam Smith’s invisible hand might be a good example.

Kesler’s other group are those who need to deduce the morality of the market from the rights of man.  If the rights of man don’t come from God, is there some sufficiently transcendent source for our knowledge and thus our moral thinking?  Is there a source that would justify giving some people moral legitimacy to rule over others?  Where do man’s rights come from? J.S. Mill’s utilitarianism may not be enough, so, the search continues.  Kesler offers Robert Nozick, Murray Rothbard, and Richard Epstein as examples.

In my experience, personal liberty is primary to libertarians.  Libertarians often draw a ring around the individual, and proceed from there.  How one draws that ring is of some importance.

On this site, see: Repost-’Milton Friedman Via Youtube: ‘Responsibility To The Poor’..From Fora Via YouTube: ‘Thomas Sowell and a Conflict of Visions’

Charles Murray is trying to get virtue back with the social sciences: Charles Murray At The New Criterion: ‘Belmont & Fishtown’Charles Murray Lecture At AEI: The Happiness Of People

3. Neoconservatives–Often coming from backgrounds of academic social science, chased away from the New Left and ‘mugged by reality’, Kesler’s neoconservatives would include Norman Podhoretz, Jeanne Kirkpatrick, and James Q. Wilson.  On Kesler’s view, they come to distrust ideology, rationalist political theory and have been partially persuaded by the fact/value distinction. Doubts are bred from within the social sciences and political sciences about how one can be sure of what one knows, especially when that knowledge becomes a source for public policy and a way for a few people to run the lives of many others.

From The American Interest Online: Francis Fukuyama On Samuel Huntington….is neoconservative foreign policy defunct…sleeping…how does a neoconservatism more comfortable with liberalism here at home translate into foreign policy?: Wilfred McClay At First Things: ‘The Enduring Irving Kristol’

Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’…Thursday Quotation: Jeane Kirkpatrick – J.S. Mill…

How To Live, What To Do, Humans & Non-Humans-Some Links

Roger Scruton perhaps could have chosen his words a little more carefully, but he was likely being set-up from the start.

He explains more here in an interview with Toby Young at Quillette.

Will legal action be required?

Also from Quillette:

Clay Routledge-Is Secular Humanism Is A Religion?

Jerry Coyne-Secular Humanism Is Not A Religion

Certainly there are no deeply rooted religious impulses underlying many of these modern politico-moral movements, are there?  This blog sees a deeply Romantic-Modern-Postmodern Self-seeking artistic and philosophically-backed Western tradition unfolding before our eyes, sometimes falling into the vortices of radical, dead-end ideologies, resentment and ressentiment filled utopianism, and non-scientific modern mythic doctrines.

First, I’d noticed this,

Bathe in the bathos of a warming world: 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.’

‘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.’

Now, perhaps, this filtering out into the culture:

This blog likely got there before it was somewhat cool, anyways:

I’d like to point out the quote from William Wordsworth was celebrating the birth of not only new Enlightenment knowledge, but the French Revolution as it came to term.

Here’s a similar, but different debate.

-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 80′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.

-Now Daniel Dennett, philosopher, cognitive scientist, one of the New Atheists and Boston-based secularist responds 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.’

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

From Edward Feser: ‘Nagel And His Critics Part IV’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

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

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

Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’

Repost-From Slate Star Codex: ‘I Can Tolerate Anything Except The Outgroup’

Now, here’s an interesting read:

‘But the best thing that could happen to this post is that it makes a lot of people, especially myself, figure out how to be more tolerant. Not in the “of course I’m tolerant, why shouldn’t I be?” sense of the Emperor in Part I. But in the sense of “being tolerant makes me see red, makes me sweat blood, but darn it I am going to be tolerant anyway.”

In the spirit of the piece, some quotes gathered over the years:

So much of our lives is defined by what/who we are against.

“Every person takes the limits of their own field of vision for the limits of the world.”

Arthur Schopenhauer

—-

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

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

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

Some Oakeshott: The problem of thinking you know more than you actually do:

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

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

And:

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

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

Watch out for the assumption of rational and knowable ends, and the one-stop-shop of modern doctrines promising radical liberation. All that’s left is to implement such knowledge into systems that will lead all men to some point outside of themselves.: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

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

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

Full post here.

Bonus quote:

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

Update & Repost-From Darwinian Conservatism: ‘Haidt’s Vindication of Fusionist Conservatism and Aristotelian Liberalism’

Jonathan Haidt At Minding The Campus: ‘Campus Turmoil Begins In High School’

Also On This Site: From Nextbook: Philosopher Of Science Hilary Putnam On The Jewish Faith

—Martha Nussbaum suggests re-examining the religious roots of the founder of Rhode Island, Roger Williams (Williams College)…perhaps to prevent excessive and ideological secularism?: Martha Nussbaum Channels Roger Williams In The New Republic: The First Founder.

—Daniel Dennet (Christianty paved the way for much of science, it’s time to keep moving on) debates Dinesh D’Souza (who ironically brings up both Nietzsche and Kant to support his religious arguments…to his detriment?): Dinesh D’Souza And Daniel Dennett at Tufts University: Nietzsche’s Prophesy.

From Slate Star Codex: ‘All In All, Another Brick In The Motte’