“The math is telling us that when we begin to fracture rocks, however we do it, whether we do it randomly or deterministically, there is only a certain set of possibilities,” said Furbish. “How clever is that?”
Our author uses a bit of Plato to tie the piece together; a discussion of ideal forms:
As for Jerolmack, after first feeling uncomfortable over a possibly coincidental connection to Plato, he has come to embrace it. After all, the Greek philosopher proposed that ideal geometric forms are central to understanding the universe but always out of sight, visible only as distorted shadows.
“This is literally the most direct example we can think of. The statistical average of all these observations is the cube,” Jerolmack said.
“But the cube never exists.”
‘Universal’ is saying a lot.
In the meantime, enjoy walking through an abandoned mine. From engineers and geologists to wise men, fools and crazy old coots, it’s dangerous, dirty work.
Travel inside the Earth:
Maybe out of the depths of post-war guilt and nihilism, some Germans are still trying to thread the needle of all experience through the new fields of knowledge.
There’s something about the earnest piety of ‘We Germans’ and the Natural World which unsettles. The triumphs and failures of German Idealism have convulsed to some terrible extremes.
Nevertheless, join Wener Herzog and Clive Oppenheimer as they use documentary filmmaking to discover something true about that Natural World and deep within ourselves and our origins.
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.’
Thanks for stopping by: I’m just a layman, and these links are for people who might know more, who might know less, or about as much as me. I’m not specially trained in any space-science, but whenever I get a few extra minutes, I learn a little bit more.
Dear Reader, maybe you’ve got some time to kill. Maybe you’re waiting on someone and they haven’t shown up yet. Maybe you’re at the airport and your flight got delayed a few more hours.
Frank Drake brings some realism to the S.E.T.I. (Search For Extraterrestial Intelligence) debate. The space-time distances are a huge hurdle, and the challenges of becoming a spacefaring civilization make the journey to nearby star systems fairly impractical at the moment.
The less evidence and fewer data points there are, the more rampant the speculation, inventive the Sci-Fi imaginings, and important the foundation to create such new fields of knowledge.
I maintain a healthy, healthy skepticism. Extraordinary claims require extraordinary evidence..
We owe our lives, our weather, and our current home to this thing.
To be honest, I’ve stared at the sun for a few seconds with only some airy cirrus clouds, about 10 miles of atmosphere, and 93,000,000 million miles between me and this fiery furnace. I felt my retinas burn, blinking and blinking, and minutes later I still saw a bright patch in my field of vision, where my rods and cones were overloaded.
Maybe don’t do that.
It’s normally hard to see this ball of hydrogen, helium close-up.
Mercury-Tidally locked (the same side always faces the Sun), small, and blasted by all that radiation (all the short-wave stuff we can’t see). Not too friendly.
Venus-The former Soviets/Russians have done the most work so far.
Imagine an Earth-sized twin, but with a runaway greenhouse effect, and such enormous pressures and temperatures at the surface as to melt lead. Toxic, acidic clouds.
Maybe high enough in those Venutian clouds there’s a belt of reasonable temperatures.
Kinda like hell, but interesting.
Earth-What can you say? It’s all most of us will ever know, and as much experience as we gather in our short lifetimes and can hope to pass on to our kids and their kids, it’s not so much.
As for me, while driving up to Mt. St. Helens (having erupted in 1980), I had a realization: The cone of this still-active volcano was still smoking.
Could…this thing blow again?
Nah, don’t be scared now, the odds are miniscule.
Seeing the miles and miles of devastation, the valley still relatively barren 30 years on, and hearing the stories of lost lives and swift death, I thought for a few minutes.
Maybe conditions on Earth can get so bad that the Earth ain’t no permanent home, or maybe this place is a temporary home at best.
Earth’s Moon (our Moon):
Which kinds of people have the experience, training, temperment and balls to go on such a trip?:
Bob Zubrin at The New Atlantis: ‘Moon Direct‘. He’s a fan of creating a moon-base.
‘If we want to explore the Moon, and prepare to go beyond, we don’t need a space station in lunar orbit — but we could use a base on the Moon itself.’
There was a pretty tense atmosphere these past generations, as the primary geopolitical contest was between the United States and the Soviet Union:
Here’s actual video (just kidding):
Mars-What happened there will tell us a lot about what’s happened here. It used to have liquid water (billions of years ago), and it has ice beneath the surface, but with 1% the atmosphere and just 40% the gravity it not’s very nice now.
Mars has got some dust devils and what we might call seasons, but no water cycle (like ours). The Martian surface is blasted by the sun’s radiation and rusted toxic red.
Think of the driest desert, the coldest ice-field, and imagine yourself hanging around a mine-shaft with no oxygen nor air to breathe. No help is coming.
Would you sign-up?
Did we already find traces of microbial life on Mars?:
Jupiter: The ol’ 1994 Shoemaker Levy comet impact.
Jupiter’s (Jovian) Moon Europa: It’s got an icy shell 5-20 km thick, and it very likely has liquid water beneath that ice. It’s pretty tiny compared to Earth.
In fact, Jupiter is so enormous, spewing out so much radiation, and warping space-time so much that these moons (what little to no atmospheres they have) are toxic places. Some mass sizes larger and Jupiter could have become a star.
Life very likely needs water, and a source of energy (heat energy), and at least a few hundred million years to get going and stick around.
Saturn-Another gas giant, tilted over and with rings and rings of rocks an dust around it.
Saturn’s Moon Titan
Yeah, it’s got a surface, and liquids on that surface and an atmosphere, but it’s liquid methane, man. It’s so very cold and so very strange, yet so very familiar…
We floated a probe right down to the surface, thank you very much:
Saturn’s Moon Enceladus: Even tinier and further away than Europa, it’s another ice-shell with liquid water beneath.
Big ol’ Saturn and tiny Enceladus do a dance, and this dance pulls and pushes and creates heat energy on Enceladus. The heat energy emerges through an ocean floor and rises. This heated water erupts out of the surface ice on the South Pole. Through that icy plume emanating into space, we flew a spacecraft.
What could be down there?
Uranus-Okay, this is freaky:
Neptune-I hear summers are nice.
Pluto-Listen to one of the guys who helped design the ‘New Horizons’ mission to Pluto. What a weird place.
Oumuamua-Sometimes random stuff just passes through, and we don’t have much time to notice.
‘Kendi’s goals are openly totalitarian. The DOA would be tasked with “investigating” private businesses and “monitoring” the speech of public officials; it would have the power to reject any local, state, or federal policy before it’s implemented; it would be made up of “experts” who could not be fired, even by the president; and it would wield “disciplinary tools” over public officials who did not “voluntarily” change their “racist ideas”—as defined, presumably, by people like Kendi. What could possibly go wrong?’
One of the ways to challenge one’s own beliefs and sentiments, in the pursuit of truth, is to actually think through what an empirical test might look like. To make an hypothesis, identify relevant variables, and begin to imagine which questions can and can’t be answered satisfactorily.
It’s a start, anyways.
***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 for a while he was in his 20’s.
The Prospect has a good article here on Parmenides (no longer free). Stanford’s page here.
“By these arguments, Parmenides arrives at his picture of the world as a single, undifferentiated, unchanging unity. Needless to say, scholars have disagreed over exactly what he meant. They have questioned whether he meant that the universe was one thing, or only that it was undifferentiated.”
“According to Hume, the idea of a persisting, self-identical object, distinct from our impressions of it, and the idea of a duration of time, the mere passage of time without change, are mutually supporting “fictions”. Each rests upon a “mistake”, the commingling of “qualities of the imagination” or “impressions of reflection” with “external” impressions (perceptions), and, strictly speaking, we are conceptually and epistemically entitled to neither.“
“Unlike Hume, however, he (Kant) undertakes to establish the legitimacy or objective validity of the schematized category of substance and, correspondingly, of the representation of time as a formal unity with duration as one of its modes.“
The more one starts digging around at foundations, the trickier it gets. It’s good to seek-out different opinions, and often knowlegeable opinions, to augment our vital pop-music discussions. The future of the Nation may be at stake!
NY Times/Vox contributing USC musicologist, Nate Sloan, instructs a meaning-starved nation, turning its lonely eyes to him, that the Jonas Brothers have opened a ‘musical wormhole’ back to a funkier time.
Ah, the NY Times.
A piney backwoods, black-preaching, soul-screeching musical legend ran his band hard and got results. A real innovator.
Rick Beato, musician, music producer and potential Youtube purist, says no, the Jonas Brothers use quantized drum machines, so while syncopated and seemingly funky, like so much recorded music for the past twenty or twenty-five years, the feel is lost. It’s all digitized.
Real music is real people in real time, speeding up and slowing down, often intuitively, in response to other real people in the band and out in the audience. There are better standards.
You have to be there, man, or at least listen to Clyde Stubblefield recorded as he played.
What’s going on with all the attempts at meaning and all this ‘explanation,’ almost if saying something ‘performatively’ will make it true?: Have you noticed how so many of the writers are talking about writing, and the comedians about comedy, and the cartoonists about cartoons?
Part of this can be explained by explosive growth in technology and a relatively open marketplace of ideas. There’s just a lot of stuff out there.
Some good advice I’ve received in dealing with all this potential knowledge; to help protect your valuable time: Learn something and keep learning. Go pretty far in at least one field or area. If you aren’t learning new things you aren’t doing it right. Even if you are a bit of a loner, or relatively deep, keep your family, friends, and professional and personal development active. Have many irons in many fires so no single loss becomes catastrophic.
Other problems possibly afoot: There sure is a lot of talk about the person and not the person’s achievements. There sure is a lot of focus on celebrities and so many of them famous just for being famous. There are all these media outlets are presuming to tell you how to understand the world, even though they can’t even pay reporters to get basic facts.
Everyone gets a trophy!
Some of these problems, I think, are related to what I’ll call the ‘postmodern’ problem, and I’ve been digging around at it for a while. This blog is still trying to work towards a definition of modernism:
‘Like many scholars of modernism, I’m often asked two questions: What is modernism? And why is modernist studies, it seems, all the rage right now? I don’t have a good, succinct answer to either question — and I’ve no doubt frustrated plenty of friends because of that — but the reasons why I don’t are pretty telling.’
From the comments:
‘The most useful definition of modernist fiction I’ve encountered comes from Brian McHale’s Postmodernist Fiction. He says modernist fiction tends to “foreground epistemological questions” such as “How can I interpret the world I’m part of? What is there to be known?Who knows it? What are the limits of that knowledge?” In contrast, postmodernist fiction tends to “foreground ontological questions” such as “What is a world? What kinds of worlds are there and how are they constituted? What happens when…boundaries between worlds are violated?’
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.
I’d argue that this ‘postmodern’ problem also likely bleeds out into other causes, and abstract ideas, like the Climate.
Media issues: Aside from the knowledge problems faced by all of us (oh, how little we know), but especially the knowledge and truth problems faced by people peddling information and influence or writing for money, there are other challenges. There are problems of looking to political and ideological beliefs to define one’s (S)elf. The showcasing of activist concerns and the consultation of ‘experts’ has become the glue of much academic, media and bureaucratic life.
To my eyes, the below is not necessarily the sign of a healthy movement, nor a movement properly grounded in the pursuits of knowledge and truth. Some people are desperate to be a part of something, to have a righteous cause in common (one more protest), and to hate enemies if they must.
There’s actual binary logic, and systems of computation, models of the world, using data input channels to re-create and hopefully predict the world. Sometimes when you think you know something, as you close-in on a higher level of resolution, the model can simply give way. Christopher Essex discusses ‘Believing In Six Impossible Things Before Breakfast, And Climate Models.’
This stuff is complicated, but it’s a lot like the music discussion above.
It seems obvious that some climate radicalism has hardened into an idealism guiding much establishment conventional wisdom, producing an enormous gravy-train of special interests, 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.
But merely believing in something, having a guiding ideal and becoming politically active around that ideal, may not actually enough to actually be grounded in knowledge and truth.
Beneath the political idealists, in fact, are still many radicals, utopians and crazies (though, admittedly, some pretty damned good gospel improv):
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.’
One major shift in my thinking occurred while reading Leo Strauss, and approaching Nature from a position where the reason/revelation distinction was suddenly in play:
‘Strauss was a Jew who promoted a pre-Christian, classical understanding of “natural right” as found in Plato and Aristotle. Yet after the publication of his Natural Right and History in 1953, Strauss was sometimes classed alongside Catholic scholars of political philosophy who aimed to revive the natural law tradition of Aquinas. Strauss recognized that these Thomists were fighting some of the same battles against historicists and philosophical modernists that he was fighting. Nonetheless, his own position was quite distinct from theirs. Natural right, unlike natural law, is changeable and dependent on circumstance for its expression, says Strauss. As he puts it: “There is a universally valid hierarchy of ends, but there are no universally valid rules of action.”
Such thinking made me question many modern epistemological foundations I had been taking for granted: Perhaps (H)istory doesn’t necessarily have a clear end, no more than does any one of our lives (other than a death forever beyond our full imagining). Perhaps (H)istory is long, often bloody, and takes a lot of work to understand.
Nature, too, in its depth and majesty, often Romanticized and Idealized by many moderns (collectivists and Hippies, especially), can be terrible, cruelly indifferent and the source of much of our suffering. These debates are old, and deep, so why not return to many original thinkers like Plato and Aristotle?
Politically and socially, I suddenly doubted that we’re necessarily heading towards knowable ends, individuals achieving a kind of virtue in declaring loyalty to the latest moral idea, protest movement, or political cause. Progress is complicated.
[Although] the (S)ciences are so successful in describing and explaining the Natural World, such knowledge can’t simply be transferred and implemented into policy and law, a bureaucracy and a technocracy [full of] of people who are often not even scientists. Perhaps there are many modern fictions abroad.
The more individuals are either liberated or freed (from tradition, from moral obligations to family and friends, from insitutions, from religious belief) it doesn’t necessarily follow such freedoms will be used wisely.
In fact, some individuals are clearly coalescing around narrow, totalitarian ideologies and failed theories of History through the road of radical chic (Marxism, Communism, Socialism). Other individuals are exploiting our current insitutional failures in favor of political extremism (alt-right and alt-left) while yet others are spending their formative years flirting with nihilism and anarchy in the postmodern soup.
Cycles of utopianism/dystopianism, and idealism don’t necessarily lead to stability, and more liberty.
Where I might agree with the moderns: I do think that Man’s reason, individual men’s use of mathematics applied to the physical world, sometimes occurring in flashes of profound insight, often after years of study and labor within and perhaps outside of a particular field, are tied to a reality which empirically exists. One could do a lot worse than the best of the Natural Philosopher.
It typically takes years to imbibe the necessary and often counter-intuitive tools to ‘see under the hood’ of Nature. Then, it often takes very long and close observation to make some kind of contribution. Unlike the Oakeshottian critique of rationalism in favor of tradition, I do think there are gains in basic competency from an education in the sciences that are not exclusive solely to the genius. Some of this can scale. Many laymen can become aware of how deterministic and probabilistically accurate these laws govern the world in which we live.
To be sure, we are undergoing a renaissance in certain fields: A technological revolution in our pockets and work lives, an explosion in space science, for starters.
As to my view of human nature, and a depressive realism, often informed by the humanites:
There’s something about Rene Girard’s work that strikes deep chords within me. I must confess, though, as a non-believer, I remain skeptical that a lot of Christianity isn’t Platonic Idealism + Synthesized Judaism + Transcendent Claims to Truth & Knowledge that gained ascendance within the Roman Empire. My ignorance shows.
A Christian and religious believer, Girard synthesizes psychology, literature, history, anthropology and philosophy along with his Christian faith into something quite profound.
Recommended. The mimetic theory of [desire] can really can change how you think about the world:
A briefer introduction here:
Girard and Libertarian thought?:
The closest I come to religious belief: Writers and musicians, at a certain point, give themselves over to their own mysterious, seemingly inexplicable, creative processes. If you practice enough (muscle memory), play your instrument alone and play with others, counting the time signature, you can makes sounds in time which express something deep about our condition, sharing it with others.
Even after the well runs dry, creative artists often go back to the bottom, finding themselves spent. The stronger the emotional loss and more real the pain; often this translates into the pleasure others take in your creation. But what is it you’re sharing exactly, from mind to mind and person to person?
This [can] produce something like a divine, God-worshipping, vulnerable state of mind and being, which is just as dangerous and corrupting as it is bonding and enriching. From Bach, to Prince, to now even Kanye West, apparently, religion can suddenly sweep into the gap.
Of course, studying and playing music is a conscious, reasoned process, more than many people know, but it also, very clearly isn’t entirely planned in the moment of its synthesis and creation.
Any thoughts and comments are welcome.
I’m missing a lot, here, folks, but doing my best with current resources. Thanks, as always, for reading.
-Via David Thompson, Cristobal Vila and Infinite Patterns. Speaking of connecting geometry, (N)ature and architecture, a reader links to Penrose tiles.
There’s good discussion of the Alhambra at the Infinite Patterns link; which contains wonderful and intricate tilework (including and aside from the important Moorish influence, I just want to remind that the Spaniards are among the best visual artists in the world ((El Greco, Goya, Velazquez, Picasso)).
Imagine yourself high above Grenada, a hot summer day winding-down. Your feet are tired. Your back aches and the straps on your bag, where they meet your shirt, even they are covered in sweat.
Evening breezes cause the trees to rustle on the surrounding hillside. This is worth it. This must be why I came. The sun’s light reflects off a thin, now visible, moon. The sky is deepening to dusk; a royal blue. There are a few traces of snow up in the Sierra Nevada. Is that the smell of oranges on the air? Roses? Jasmine?
-Via kottke.org via Vimeo, a composite of photographs depicting ESA’s Rosetta’s hard-landing on comet 67P/Churyumov-Gerasimenko. I play it without the music.
-A pancake-shaped object, traveling for eons through interstellar space, likely becomes coated with regolith. Where did it come from? Probably some other solar system, ejected during planetary formation, long ago. How long has it been out there? A long, long time.
An uncoventional theory is floated. For a brief time, available evidence supports that this could be a light-sail on a reconnaissance mission; some kind of non-self-replicating von Neumann probe. It’s a clever bit of science, really, and couldn’t we send out light sails in a bottle, pushed from our shore?
Statistically such a thing is unlikely, and intuitively, many sense that such a thing is statistically unlikely, but it manages to arouse public interest and excitement.
What are you doing with your hope?
Farewell, Oumuamua, we hardly knew ye. The object accelerates, outgassing a bit as it leaves (on its sunward side), fading back into a deeper darkness.
‘Vaping is the perfect example of a voluntary innovation derived from free enterprise that delivers better human health, at no cost to the taxpayer, and no inconvenience to society — and causes pleasure. I neither smoke nor vape and have no financial interest in either, but I wish it every success.’
What’s a little surprising may be the rush to moral judgment, condemnation and control.
Addition: Delivering stuff into your lungs with a ‘portable chemistry set’ is going to have side-effects, if we’re honest, but relative to smoking cigarettes and relative to the level of potential moral panic going around, I remain skeptical and open to data. I also remain somewhat skeptical that a movement towards ever-expanding individual freedoms, often towards anarchy, won’t have side-effects either.
Compared to modern revolutionary movements, radical activism, collectivist Romantic tribalism and the morally panicked, one could do much worse.
Get ready for some bloviating:
As this blog sees things, the posture of radical opposition to some existing rule or law, through claims of liberation from oppression, tends to yield an ever-growing list of new and/or hybrid rules and laws. Radicals, after all, are still full of thoughts, beliefs, hopes, moral and aesthetic judgments etc. No man is an island, least of all men enmeshed within liberatory, collectivist movements united against the oppressor.
It’s unsurprising that the Marxist tendency to conceive of all of life (personal and public) in economic terms, puts ever more pressure upon ‘capitalism’ and marketplaces (the freer flow of capital) to deliver meaning and purpose in people’s lives. Though to be fair, some old-school Marxists are sticks-in-the-mud against the postmodern, post-Marxist drift towards radical individualism, nihilism and existentialism, critical of the many knowledge claims within the old systems.
Modern ideological movements tend to promise the good, the true and the beautiful all in one package. (H)istory has a direction and a purpose which can be known; it can be visualized and actualized. (H)istory, for the committed ideologue, has an end, and men’s ends can be known and actualized within this vision.
(S)cience, of course, provides precise mathematical and probabilistic knowledge of the Natural world, usually the best knowledge we have, based upon observation. This knowledge can reach out and describe the material world, elements of which may actually empirically exist similar as they present themselves to our senses and the complex analyses some people perform.
What, I, personally, tend to see as a category error, however, lies in assuming the sciences can produce such knowledge transferable to (H)istory and (P)olitics without information loss; not merely what is, but what ought to be.
On that note, Theodore Dalrymple, prison psychiatrist, tries to take some claims of psychiatry down a peg or two. Aside from the application of biology, medicine and psychology to people’s interior thoughts, psychology has had some serious reproducibility problems.
Perhaps that latest Self-Help indulgence, or that Psych 101 course applied to HR problem-solving is about as reliable as the abstract metaphysics of a young Man Of God?
Just look at that Parking Lot!:
Dalrymple comes at problems of psychiatry as a psychiatrist, and from the perspective of a humanist. There’s deep suffering and deep wisdom in literature; the kind of which can cultivate humble self-reflection. All people and all problems are not necessarily going to be solved in the DSM.
Some of [psychiatry’s] knowledge claims may be slightly inflated, hopes ready to be dashed and lives harmed, especially when they deal with people in prisons and on the edges of society, the most vulnerable and/or dangerous among us.
Both men are plugged-in to mathematics, the mathematical sciences, technology, tech investment, and to some extent, the political economy. The genuine, and most rapid, progress affecting all of our lives tends to come out of such knowledge.
I appreciate the depth, breadth and openness both offer. Perhaps both also see themselves as outside much mainstream thought, and somewhat iconoclastic, if the substance of their thinking and insight does, in fact, place them ahead of one or many curves.
This blog has accepted the deeper critique that without limiting principles against violence, one can not simply dine ‘a la carte’ at the buffet of radical change.
Human nature, whether understood through the lens of Christian faith, the humanities, our founders’ framing, the social sciences and even the mathematical sciences, is inherently corruptible by ideas many modern, radical and historically revisonary doctrines promote.
In other words, I’m much closer to Thiel’s commitment to the classical liberal/libertarian approach, and perhaps even a bit more conservative, but always open to revision.
As posted on this site. The Oakeshottian/Minogue critique of ideology:
The discussion hinges on the idea of whether or not you and I are already free, and whether or not we somehow need liberating from something. The world and society are full of injustices, and discontents, and inequalities. Sure, we needed liberating from King George III for various reasons during our revolution, but not in the radical, ideological, rationalist sense (addition: a reader points out John Locke’s right of revolution…duly noted).
Black folks in America certainly needed liberating, held under the laws and subject to extreme injustice. But how?
In Marxist ideology, this liberating hinges on a form of revolutionary praxis, according to Minogue. It operates as a closed system of ‘first principles’ which goes deep and purports to function as a science and claims to undercut the sciences, philosophy, capitalism and theology in order to liberate. This is why it lives on, and on, and on. Despite its failures it remains ultimately untestable, neither proved nor disproved, not being a form of knowledge we’ll know ever lines up with reality, or that can be falsifiable, a la Karl Popper.
In the video, liberation theology is briefly discussed as well, described by Buckley as a kind of ‘baptised Marxism.’ In it, we see a charged movement against the injustices of slavery moving towards ideas of liberation (think Rev. Wright’s church). I’ll put up a quote from a few posts ago by Cornel West.:
‘Being a leftist is a calling, not a career; it’s a vocation not a profession. It means you are concerned about structural violence, you are concerned about exploitation at the work place, you are concerned about institutionalized contempt against gay brothers and lesbian sisters, hatred against peoples of color, and the subordination of women.’
I don’t know how you ended-up on this blog, but here you are: Welcome old and new readers, to this little carved-out corner of the web. May you subtly calculate how and why you disagree with me as you click back to that latest favorite video/recipe/game.
Or do yourself a favor and just click through to Zombo.com already.
Personally, I see many Wild-West attributes of online platforms as increasingly coming into contact with existing institutions and interests, and becoming less wild, but still Western.
This seems to be happening while many of our institutions have been seriously over-leveraged and are undergoing tremendous populist pushback. Trust in political parties, lawmakers and institutional leadership are at all-time lows.
Mid and longer-term, there is still a fair amount of high-end innovation and intellectual incubation going on. I tend to see mathematicians, AI innovators, computer scientists and software engineers as trying to solve particular kinds of problems, and generally not worrying too much about ‘culture,’ at least while not actively solving these problems.
Nevertheless, the ‘culture’ is interested in them. At many companies and institutions, there is a tendency towards aligning with the loudest voices and most committed social reformers, which is to say favoring oppressed identity groups (women, minorities etc) on a rather simplified trend-line towards ever-more freedom and progress.
This tends to be where a lot of moral and public sentiment is currently being directed, regardless of deeper truths.
Such platforms also interact with a general decline in organized religious and cultural expectations in nearly all of our lives (my simplified trend-line of less religion in our lives). I see a good deal of increased choice and freedom about where to work, whom to marry and how to make decisions these days.
Therefore, not all of these changes are bad. Many of these changes, in fact, have been very good for very many people, but they come with costs.
It’s not clear what the new rules are nor upon which foundations they will rest.
What’s going on with the intellectual dark-web?: If not all change is for the better, and if you’re counting on liberation driven by radicals decrying all existing institutions in favor of utopian ideas and revolution, then you’re counting on deeply authoritarian and totalitarian ideologues to defend liberty.
This is where many in academia, the media and positions of cultural influence find themselves these days, having backed-into into institutional and bureaucratic capture by illiberal voices.
As for the current Patreon dustup, I see Patreon as primarily having to make a business decision in the ‘culture’ wars between the more activist and socialist Left and the IDW (intellectual dark-web).
A vigorous, robust defense of freedom of speech so common a generation ago has now sadly, but unsurprisingly, become a cultural battleground.
And on major platforms like Patreon, the IDW folks standing-up for broader and more open speech have become an unprotected minority, and likely a business liability:
Many deeply committed socialists tend to be surprisingly good art and film critics, focusing sharply on ‘culture.’ Many economic Marxists tend to congregate in the academy and politics as they produce little of value beyond spreading the gospel of Marx. They can be particularly adept at politics, gaining special traction while institutions are over-leveraged.
If you allow them to drive the latest moral idea, then eventually standing up for any law, tradition or practice makes you an enemy and part of the ‘system’ they claim to know so much about:
As for my take on artists, most good ones tend to the bohemian, operating on the fringes of the ‘culture’, wanting to develop particular skills, talents as well as their own unique voices (good artists earn appropriate respect for their skills and talents, despite often harboring fruitcake economic and philosophical ideas).
Generally, they are not members of a ‘creative class,’ as this tends to be a favored fiction of many a softly collectivist type, dreaming rosy dreams.
More broadly, many in the culture at large have gone down deeply nihilistic and existentialist pathways. On the ‘cutting-edge’ where what’s cool easily becomes culturally and politically influential, many individuals see themselves as bitterly isolated from all meaning and purpose, on their own against the void, much like the tragic anti-hero become so popular these days.
I see this as occuring on a much longer trend-line, or at least, Isaiah Berlin offers some useful thoughts as to when and where Western artists started adopting this Romantic vision and outside-looking-in approach so common these days:
As to my own paltry contributions (using other people’s platforms to link to other people discussing past great contributions), here ya go.
There are many entry points into Western canon, so here are just a few: