Will You Become The Next Global Secular Human Administrator? E.G.H.E.A.D Will Provide New Questions & New Answers-Also, A Link To John Gray

First off, John Gray’s take on Brexit and Boris Johnson’s win: ‘Why The Left Keeps Losing:’

‘For the two wings of British progressivism – liberal centrism and Corbynite leftism – the election has been a profound shock. It is almost as if there was something in the contemporary scene they have failed to comprehend. They regard themselves as the embodiment of advancing modernity. Yet the pattern they imagined in history shows no signs of emerging.’

Where have you put your mind?  Your habits?  Your hopes, love and labor?

Your own nature, and that of others; in fact Nature herself, may have other plans.

The knowledge for some to be in charge, after the smoke of liberation clears (sexual, moral, political), will surely come from the most abundant known element in our Universe:

Some unassuming square of sky will justify a vanguard of polymathic geniuses to design new laws.  Surely, these great men of (H)istory will not be beholden to the radical impulses of revolutionaries beneath them.

Technocracy is dead!  Long live Technocracy!

On that note, all that’s left is to make honey for the hive, raising our (C)hildren to become good citizens of a global community.  Collectively aware individuals reject traditional notions of gender, race and class.  (S)cientartists, working for the common good, will rise through the ranks of existing institutions:

Can you feel these Putumayo rhythms?:

This is one classy blog.

Repost: Theodore Dalrymple At The New English Review-‘Houllebecq And Call’

Theodore Dalrymple on Michel Houellebecq here:

‘Hou[e]llebecq has been accused of being a nihilist and cynic, but far from that, his work is an extended protest against nihilism and cynicism. It is true that he offers no solution to the problem, but it is not the purpose of novels, but rather of tracts, to offer solutions to such problems. For him to tell his readers to take up basket-weaving or some such as the answer to existential emptiness would in fact be an instance of that very existential emptiness.’

Here’s a brief Houellebecq interview on Tocqueville (I too was bored when I first read Tocqueville, but I hadn’t realized how deep and accurate so many of his observations were):

As previously posted:

Interview sent in by a reader with Houellebecq on his ‘Soumission,’ which, in his fictional world, imagined a soon-to-be Muslim candidate defeating a French nationalist candidate, followed by an ultimate submission of French society to Islamic law and political leadership.

Interesting discussion at the link (including a deflation of (R)acism as critical theory).

‘But now you’re asking words to mean something they don’t. Racism is simply when you don’t like somebody because he belongs to another race, because he hasn’t got the same color skin that you do, or the same features, et cetera. You can’t stretch the word to give it some higher meaning.’

On some of Houellebecq’s thinking behind the creative work:

‘Yes. It has to happen sometime and it might as well be now. In this sense, too, I am a Comtean. We are in what he calls the metaphysical stage, which began in the Middle Ages and whose whole point was to destroy the phase that preceded it. In itself, it can produce nothing, just emptiness and unhappiness. So yes, I am hostile to Enlightenment philosophy, I need to make that perfectly clear. ‘

Whoa, at least he’s relatively up front about that.

Isn’t it possible to reject Houellebecq’s modernity-is-dead worldview AND also put the universal claims of progressive, collectivist, ideological, postmodern, multicultural feminist discontents into their proper perspective? Perhaps without suggesting the end of the modern world and some presumed next stage to be reached?

And as for discussions of art: Is the book worth a read?

From the comments:

‘Those of you regarding e.g. feminism as somehow an antidote to the patriarchal impulses in enlightenment thinking or Islam, or in broader terms postmodern political and social movements as offering a ‘third way’, something totally new and immune from this dynamic of competitive decay and decline, forget the fact that these movements are themselves the most recent outgrowths of the emancipative instinct, one of the core features deeply rooted in Western thought ever since the renaissance, as Barzun described. As an Asian living in the West myself, I have to tell you that this instinct is simply not present as a core element in other civilisations, and is indeed distinctive about the West. That Japan and Korea, and for that matter every non-western nation, modernised without a countercultural ‘values’ rebellion is indicative in this regard. The west is going to be without allies as it goes with a whimper.

Under such a depressing worldview, hope is provided for by religion and mysticism, a return to medievalism. It is sad, because the West will truly die as it numbs its own most deeply embedded instincts in the process of conversion, but the mysticism is a form of hope for the masses, who never particularly cared for high ideals anyway.

Houellebecq seems to channel Spengler, who hardly anybody reads nowadays. But that such an interesting thinker is hardly glanced at today is an indictment of us, not of him.’

Also, from the comments. Hubristic, but there’s something to deflated nihilism:

‘This is why I love French writers and thinkers. Fascinating to read even if they are always wrong.’

As much as I’m hoping for a break-up of Islamist ideology, I suppose I’m hoping for some light into these dark, post-Enlightenment corners as well. Something other than the existential void and the ideas and ideologies which so often rush in.

I have to give Hollebecq credit, too, for as he points out, the major religions have been dealing with questions of purpose, suffering, telos, why, what, when, and the stuff human nature for a lot longer time.

Denis Dutton suggested art could head towards Darwin (and may offer new direction from the troubles of the modern art aimlessness and shallow depth…the money and the fame) Review of Denis Dutton’s ‘The Art Instinct’

Roger Sandall, Australian critic of romantic primitivism and the Western’s Left’s penchant for the Noble Savage: His home page where his essays can be found. Here’s “The Rise Of The Anthropologues

Robert Hughes, Australian and often fierce critic of modernism and post-modernism.

***I should add that Werner Herzog’s ‘Into The Abyss‘ was worth my time. Herzog is probably not a proponent of the death penalty, but I thought he left me to decide what I thought, and he didn’t flinch from the crime, the tragedy and the loss.

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?’

Sunday Quotation: Edmund Burke On The French Revolution

 

Some More Collected Links & Quotes On The Passing Of Roger Scruton-Douglas Murray, Robert George, Larry Arnhart & Kelley Ross

Douglas Murray on Roger Scruton:  ‘A Man Who Seemed Bigger Than The Age:

‘A man other than Roger might have become bitter about some of the treatment he received, but he never did. Whatever his complex views on faith, he lived a truly Christian attitude of forgiveness and hope for redemption. His last piece for The Spectator – a diary of his last year – radiates this. If he sometimes fitted uncomfortably with the age in which he found himself, it was principally because he did not believe in its guiding tone of encouraged animosity and professionalised grudge…’

Robert George on Twitter:

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

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

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

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

As previously posted:

I recommend the below video, as Scruton spent many years behind the Iron Curtain, working with folks to help chart a course out of Communist rule.

Moral Relativism is actually quite hard to define:

========

A quote that stuck out:

‘There’s an attempt to produce a universal, objective morality, but without any conception of where it comes from.’

Where does the moral legitimacy come from to decide what a ‘human right’ is? A majority of ‘right-thinking’ people? A political majority? Some transcendent source?

As this blog has often noted, such secular idealism can lead to an ever-expanding list of human-rights, demands, and obligations; these in turn leading to rather sclerotic, over-promising, under-delivering, deeply indebted European states and poorly functional international institutions (also the kind produced by Hegelian Conservatism). It can also produce a kind of liberal bien-pensant worldview, which can catch a radical cold every now and again, but which generally supports political leaders claiming such ideals and causes. Oh yes, most folks nowadays believe we’re progressing, but where was that we were progressing to, exactly? How do you know this to be true?

Many Christians in the West tend to see such secular idealism and humanism as being birthed from Christianity, and as being unmoored from the duties and obligations that come with religious belief in a transcendent God. People haven’t changed that much, after all, nor has human nature, they often subtly argue, pointing out the many consequences such secular humanist claims have in the world by placing all kinds of laws, duties, and obligations upon us all.

Ross Douthat made similar arguments some years ago while promoting his book ‘Bad Religion:

‘…what is the idea of universal human rights if not a metaphysical principle? Can you find universal human rights under a microscope?

===============

As previously posted:

Part 10 of a discussion between Douthat and Will Saletan here.

Natural law, Christian theology and metaphysics meet liberalism, gay rights, and a more rights-based definitions of liberty. Saletan and Douthat are discussing Douthat’s new book Bad Religion and having a back and forth.

Douthat puts forth the following:

‘Indeed, it’s completely obvious that absent the Christian faith, there would be no liberalism at all. No ideal of universal human rights without Jesus’ radical upending of social hierarchies (including his death alongside common criminals on the cross). No separation of church and state without the gospels’ “render unto Caesar” and St. Augustine’s two cities. No liberal confidence about the march of historical progress without the Judeo-Christian interpretation of history as an unfolding story rather than an endlessly repeating wheel’

Perhaps modern American liberalism can claim other roots for itself. Here’s a quote from Leo Strauss, who has influenced American conservative thought heavily:

“Strauss taught that liberalism in its modern form contained within it an intrinsic tendency towards extreme relativism, which in turn led to two types of nihilism. The first was a “brutal” nihilism, expressed in Nazi and Marxist regimes. In On Tyranny, he wrote that these ideologies, both descendants of Enlightenment thought, tried to destroy all traditions, history, ethics, and moral standards and replace them by force under which nature and mankind are subjugated and conquered. The second type – the “gentle” nihilism expressed in Western liberal democracies – was a kind of value-free aimlessness and a hedonistic”permissive egalitarianism”, which he saw as permeating the fabric of contemporary American society.”

And another quote on Strauss, which seems more compelling to me:

“As Strauss understood it, the principle of liberal democracy in the natural freedom and equality of all human beings, and the bond of liberal society is a universal morality that links human beings regardless of religion. Liberalism understands religion to be a primary source of divisiveness in society, but it also regards liberty of religious worship to be a fundamental expression of the autonomy of the individual. To safeguard religion and to safeguard society from conflicts over religion, liberalism pushes religion to the private sphere where it is protected by law. The liberal state also strictly prohibits public laws that discriminate on the basis of religion. What the liberal state cannot do without ceasing to be liberal is to use the law to root out and entirely eliminate discrimination, religious and otherwise, on the part of private individuals and groups.”

I’m more interested in the many people who are claiming that more freedom is necessary to reach a liberal ideal as they go about extending it to another group of people. They aren’t just asking for a little more freedom, for as we humans do, they are striving to make their ideal the highest thing around, as well as a source for the laws, and a way to organize people and a path to political power and influence. That seems to be part of the deal, but rarely discussed and I think should be open for debate a la Strauss. Christianity certainly has a lot of experience in that realm.

Related On This Site: While politically Left, Slate used to be a bit edgy, thoughtful, occasionally more of a haven for artists, writers, creative thinkers and iconoclasts (Christopher Hitchens was a good example). At least Saletan thinks pretty deeply From Slate: William Saletan’s ‘White Men Can’t Jump’

Douthat’s The Grand New PartyRoss Douthat At First Principles: ‘The Quest for Community in the Age of Obama: Nisbet’s Prescience’

Nussbaum argues that relgion shouldn’t be a source for the moral laws From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum…More on Strauss as I’m skeptical of his hermeticism and his strong reaction to Nietzsche and some things he may have missed about the Anglo tradition: From Philosophy And Polity: ‘Historicism In German Political Theory’From The Selected Writings By And About George Anastaplo: ‘Reason and Revelation: On Leo Strauss’

How does Natural Law Philosophy deal with these problems, and those of knowledge?

R.I.P. Roger Scruton

I will miss his keen mind, moral and intellectual courage, and humility.

He spent the last six months battling cancer.  Press statement from his website here.

As a young man, Scruton watched the Generation of ’68 go by, gathering anger and righteousness with them through the streets of Paris.

‘In the narrow street below my window the students were shouting and smashing.’

Many are still passing by our windows, so to speak, heading to some undetermined point in the future.  Whether speaking postmodernese, Marxist economics, or the politics of intersectionality and identity, many are still ready to bring about utopia; enforcing it if necessary.

Many years ago, watching what seemed like an endless protest near the campus of Penn State, chatting with the State Cops assigned to keep order, I felt much the same way. Somewhere in all this were a few truths, and meanwhile, a lot of endless abstractions and falsehoods.

Watching what seem like endless protests bubbling up in the streets of Seattle (from WTO to Pussy Hats to Antifa to anti-Trump), I still feel much the same way.

Thanks, Roger.  Godspeed.

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

Scruton suggests Richard Dawkins to be an example of the new humanists.  Also, an interesting quote:

“Having shaken off their shackles and discovered that they have not obtained contentment, human beings have a lamentable tendency to believe that they are victims of some alien force, be it aristocracy, the bourgeoisie, capitalism, the priesthood, or simply the belief in God. And the feeling arises that they need only destroy this alien force, and happiness will be served up on a plate, in a garden of pleasures. That, in my view, is why the Enlightenment, which promised the reign of freedom and justice, issued in an unending series of wars”

The Garden Of Eden? What about the unitarian universalists?

-Fukuyama’s Marxist/Hegelian influence and the re-purposed Christian metaphysics and Statism found within much German Idealism:  Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’…Fred Siegel On The German Influence And Kelley Ross On Some Of Roger Scruton’s Thinking

Red & Blue, Maps & Terrain-Some Links On Walter Russell Mead, Charles Kesler & Donald Trump

Full piece here.

Some years ago, now, Walter Russell Mead was arguing that the blue progressive social model was unsustainable (I suppose the red would be too, to some extent, on this view). The government can’t prop up what has been lost with unsustainable spending and a vastly increased Federal project. Mead thought we needed a new liberalism since the old had diffused itself upon the loss of manufacturing, private sector jobs and globalization.

It would seem Donald Trump disagrees about the role of the coal and oil industries, manufacturing, and what globalization means for an American worker he sees himself representing as President (peeling off many working folks, and some ‘minorities’ from the excesses of identity politics with economic growth populism).

Mead finishes with:

‘We’ve wasted too many years arguing over how to retrieve the irretrievable; can we please now get on with the actual business of this great, liberal, unapologetically forward-looking nation.’

Perhaps more liberal attitudes are becoming more prevalent in American society, or at least perhaps there is a waning of religious conservatism and Christianity in the public square.

I’m having trouble imagining how traditional belief will get along with the products of (R)eason, rationalism, materialism, determinism and atheism under some kind of big-tent (L)iberal project.

Strange bedfellows, anyways.  This would seem especially so amongst progressive true-believers and practitioners of radical identity politics, which seem to be in a shorter-term decline, but mid- to longer-term advance.

Charles Kesler took at look at how he thought Obama might have understood himself back before the election of 2012.

That is to say, Kesler envisions a liberal tradition bubbling-up during the administrations of Woodrow Wilson to FDR, LBJ through Obama.

During Obama’s fourth-wave liberalism, then, there there were visible ‘postmodern’ strands and Civil Rights strands.  There were blessedly more evolutionary anti-history Hegelian historicist strands over revolutionary Marxist strands.

We Are The Change We’ve Been Waiting For‘ may be preferable to ‘Peace, Bread & Land.

Personally, I still think we’re on a longer trend-line towards more Continental problems, but, frankly, there’s high variability in such a prediction.

Related On This Site: He explains what he thinks that blue social model is in depth, and the people who make it up: Thoughts On Walter Russell Mead At The American Interest: “Why Blue Can’t Save The Inner Cities Part I”

On Mead’s thinking, libertarians who point out the lessons of Hayek’s ‘The Road to Serfdom‘, and Straussian conservatives who follow Strauss‘ end run around nihilism/moral relativism, and the three crises of modernity, may not be necessary. We’ve not arrived at these particular problems of Continental Europe.

Related On This Site: Where is Mead coming from?: Repost-Via Youtube: Conversations With History – Walter Russell Mead

Mead takes a look at the blue model (the old progressive model) from the ground up in NYC to argue that it’s simply not working. Check out his series at The American Interest.

Francis Fukuyama And Walter Russell Mead At The American Interest: ‘None Of The Above’

Some thoughts on Fukuyama and Leo Strauss: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Charles Fried and Randy Barnett among others, testify as to the constitutionality of the Affordable Care Act (Nearly 3 hrs, but likely worth your time. You can skip to the parts you’d like)

Originalism vs the ‘living constitution?” George Will Via The Jewish World Review: ‘True Self-Government’A Few Thoughts On Robert Bork’s “Slouching Towards Gomorrah”

The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”From George Monbiot: ‘How Freedom Became Tyranny’…Looking to supplant religion as moral source for the laws: From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum.New liberty away from Hobbes?: From Public Reason: A Discussion Of Gerald Gaus’s Book ‘The Order of Public Reason: A Theory of Freedom And Morality In A Diverse And Bounded World’…Richard Rorty tried to tie postmodernism and leftist solidarity to liberalism, but wasn’t exactly classically liberal: Repost: Another Take On J.S. Mill From “Liberal England”

The Cultural And Artistic Self, The ‘Dirtbag Left’, And The Excesses Of Identity Politics-Whence Liberalism?

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.

A new strand of radical chic is all about ‘it’s not race, it’s class’ traditional Marxism, combined with lots of Democratic Socialist sympathies (Bernie over so many ‘neo-liberal‘ sellouts).

It probably takes some familiarity with deeper traditional roots (stable family environment), as well as a decent mind and a good education to play the part of the possibly doomed, tragically-hip art and cultural critic.

From Spiked (traditionally Marxist, pro-Brexit, pro free-speech, anti-identitarian British Left):  ‘Meet the anti-woke left:’

‘I’m in New York to try to understand the thinking behind the ‘dirtbag left’. The phrase was coined by Amber A’Lee Frost, a writer, commentator and activist, to describe a loose constellation of American leftists who reject the civility, piety and PC that has come to characterise much of the left.’

Some members of the pro-reason, pro-freedom of speech, pro-science Left in America seem to have taken note, having been ex-communicated from institutional respectability by many of the same enemies:  Technocratic-leaning liberal idealists (many counter-culture cultural elites) kowtowing to social justice warriors.

Eric Weinstein interviews one half of the ‘Red Scare’ duo: ‘Anna Khachiyan-Reconstructing The Mystical Feminine From The Ashes Of ‘The Feminine Mystique.’

Interesting note:  Weinstein picks a weak point:  Well-educated, culturally and artistically cosmopolitan aesthetes tend to be out of touch with the populist, working-man proles they claim to support.

There are many staircases up and away from the ‘man-on-the-street.’

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).

Frankly, I’m seeing a pretty serious anywhere/somewhere or elite/populist split in conservatism/Republican party politics, as well.

A broader point I’ve been trying pin down, is how, with the unspooling of Enlightenment thinking, there has also unspooled an individualism becoming nihilist, postmodern and deeply alone; artfully and glamourously trashy.  Out of such an environment, where many hip, avant-garde birds are flying, (S)elves flirt with Romantically primitive collectivism, epistemological faddishness, modern and failed theories of (H)istory like Marxism.

American egalitarianism, based in our founding documents, even as recently as two generations ago, was more able to effectively resist the rather unimaginative class-war critiques of Marxism.

Which kind of center would I like to see hold?

Some previously posted links:

The arts can be one lens with which to look at these problems and places…

Repost-Ah, Look At All The Lonely People-‘Jeff Koons Is Back’ Via Vanity Fair

-Banksy’s website here. Newsweek’s piece: ‘See You Banksy, Hello Invader.

I’d argue that it’s possible, especially with the constant cries of modernism to ‘make it new,‘ I think this is one way we’ve arrived at pop art, and the desire to blend conceptual art and popular music together. This is in evidence from The Talking Heads to Lady Gaga to Jay Z promoting his new album alongside Marina Abramovic at MOMA.

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’

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

-Daniel Dennett: ‘Postmodernism And Truth’

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.

On this site, see:

Repost: Classical Liberalism Via Friesian.Com-‘Exchange with Tomaz Castello Branco on John Gray’

Correspondence here.

Link sent in by a reader.

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?

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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?’

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”

Race And Free Speech-From Volokh: ‘Philadelphia Mayor Suggests Magazine Article on Race Relations Isn’t Protected by the First Amendment’

Repost-Eugene Volokh At The National Review: ‘Multiculturalism: For or Against?’

Afghanistan, Postmodernism & Capricho Arabe-Some Links

James Mattis on the Afghanistan papers:

Hmmm..

“I have walked the ground in Afghanistan with your reporters beside me, who were embedded in the units, who were watching this close-up,” he said. “The reporting, I thought, was pretty accurate. The idea that there was any kind of an effort to hide this perplexes me.”

All as posted-Via Soundcloud, throwing some ideas out there:  Stefan Molyneux talked with Erik Prince about strategy in Afghanistan (~25:00 min). Prince has self-interest in highlighting the bloat and waste once the Pentagon gets involved, but you know, once any organization get as big as the Pentagon (inviting policies of inclusiveness and equality and diversity, potentially above mission), then there’s bound to be a lot of waste.

Robert Kaplan makes the argument that geography and history are destiny in Pakistan’s case:

‘Pakistan encompasses the frontier of the subcontinent, a region that even the British were unable to incorporate into their bureaucracy, running it instead as a military fiefdom, making deals with the tribes. Thus, Pakistan did not inherit the stabilizing civilian institutions that India did. Winston Churchill’s first book as a young man, The Story of the Malakand Field Force, wonderfully captures the challenges facing colonial border troops in British India. As the young author then concluded, the only way to function in this part of the world is through “a system of gradual advance, of political intrigue among the tribes, of subsidies and small expeditions.’

and:

‘The term AfPak itself, popularized by the late diplomat Richard Holbrooke, indicates two failed states — otherwise, they would share a strong border and would not have to be conjoined in one word. Let me provide the real meaning of AfPak, as defined by geography and history: It is a rump Islamic greater Punjab — the tip of the demographic spear of the Indian subcontinent toward which all trade routes between southern Central Asia and the Indus Valley are drawn — exerting its power over Pashtunistan and Baluchistan, just as Punjab has since time immemorial.’

Repost-From Michael Yon: ‘The Battle For Kandahar’Dexter Filkins Book On Afghanistan And Iraq: “The Forever War”Monday Quotations-Henry KissingerTom Ricks Via Foreign Policy: ‘American General Dies In Afghanistan; An American Lt. Col. Goes Off The Reservation

Pauline Baker At The American Interest: ‘Unraveling Afghanistan’

Is Islam incompatibile with freedom as we define it here in the West, or is this a false choice?:  From YouTube: Roger Scruton On Religious Freedom, Islam & Atheism

Najat Fawzy Alsaeid At The Center For Islamic Pluralism: ‘The War Of Ideologies In The Arab World’

Repost-Philip Bobbitt Discusses His Book ‘Terror And Consent’ On Bloggingheads

Interesting piece from an American Muslim here.

Plot foiled on a train from NYC to Toronto?

Yes, it’s jihad.  No, it won’t fit into the ideologies of diversity and multiculturalism.   Yes, people on the right want their suspicions and nativism confirmed.

Benjamin Boyce and Stephen Hicks discuss philosophy and postmodern schools of thought:

Roger Scruton says keep politics out of the arts, and political judgment apart from aesthetic judgment…this includes race studies/feminist departments/gay studies etc.: Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment

Two ways around postmodernism, nihilism?: One is Allan Bloom Update And Repost: ‘A Few Thoughts On Allan Bloom–The Nietzsche / Strauss Connection’…A structure in the desert…not even a city Update On LACMA, Michael Heizer And The ‘Levitated Mass’-Modern Art And The Public;..

Denis Dutton suggests art could head towards Darwin (and may offer new direction from the troubles of the modern art aimlessness and shallow depth) Review of Denis Dutton’s ‘The Art Instinct’

Where Shall Meaning Be Found? Some People Are Deeply Concerned With Your Pop, Funk & Soul Interests

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:

Interesting piece here.

‘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?’

As previously posted:

Repost-‘Roger Scruton In The City Journal: Cities For Living–Is Modernism Dead?’

Land Art Links Along A With A Quite Modernist W.S. Merwin Poem

William Logan At The New Criterion: ‘Pound’s Metro’…Monday Poem: ‘A Pact’ By Ezra Pound

-Daniel Dennett: ‘Postmodernism And Truth’

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:

A reader sends a link to a SF Gate review of poet Jorie Graham’s ‘Sea Change:

‘In “Sea Change,” Graham becomes Prospero, casting spells by spelling out her thoughts to merge with ours, and with the voices of the elements. The result is a mingling of perceptions rather than a broadcasting of opinions. Instead of analysis, the poems encourage emotional involvement with the drastic changes overwhelming us, overwhelm- ing the planet.’

and:

‘Strengths and weaknesses, flows and ebbs, yet every poem in “Sea Change” bears memorable lines, with almost haunting (if we truly have but 10 years to “fix” global warming) images of flora and fauna under siege. Jorie Graham has composed a swan song for Earth.’

Oh boy.

What are these poems being asked to do?

Repost: Free-Speech, White-Devils & Academics-What Purpose The Enlightenment Without Its Defenders?

Via David Thompson: ‘Don’t Oppress My People With Your White Devil Science

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):

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As to these more radical groups splintering and applying pressure upwards upon institutions of learning (or at least remaining very vocal and demanding voices within them), I remain skeptical of merely relying upon an adaptable and healthy post-Enlightenment humanism to push back against them in the long-run.

It seems groups of post-Enlightenment individuals gathering to solve commonly defined problems is a risky business, indeed, or at least subject to the same old schisms and problems religious institutions underwent and continue to undergo regarding human nature. I think it’s fair to say people and institutions are often requiring of constraints, especially when it comes to political power and lawmaking; especially when it comes to the challenges our civilization faces from within and without in maintaining institutional authority.

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

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

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

—–

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

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

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

Kudos to Haidt for hanging in there, and providing an example:

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’

***My own anecdote: After a fruitful Town Hall discussion here in Seattle, celebrated British mathematician Roger Penrose did some Q & A afterwards. Most questions were from math majors, physicists, engineers and hobbyists in the crowd (many were over my head…but I tried to catch a few).

One question came from a youngish man in a beret, a little unkempt, who asked (in a possibly affected, but in a very serious tone):

‘Mr. Penrose, what is meaning in a moribund universe?

‘Eh…sorry…I didn’t catch that?’

‘What is meaning in a mo-ri-bund universe?’

‘Well, that is a different kind of question…I mean, here’s what I can offer you…’

***That’s roughly how I remember it, and Penrose was gracious, but brisk, in moving onto the kinds of questions he might be able to answer, or for which he could provide some insight.

I have a soft spot for contrarian social scientists, like Charles Murray and Jonathan Haidt, pushing against what can so easily become an orthodoxy: Repost-Charles Murray Lecture At AEI: The Happiness Of People…

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?’

Getting A Good Read On The Institutional Capture Going In Universities-Bret Weinstein & Mike Nayna Discuss Evergreen And Something Like A Postmodern Theology

It’s possible that liberatory movements (sexual, moral, political) aren’t always what they appear at first glance.

The pursuit of truth can become lost in vaguely theological, ideologically driven witch-hunts like the one Bret Weinstein experienced at Evergreen State (racist/non-racist, oppressor/oppressed).  Ideologues can be ridiculously incapable of dealing with human nature (their own, especially).  The institutions harboring ideologues can become taken over from within.

The search for the good can become attached to abstract doctrines of (M)an or ideologies promising collective liberation over individual responsibility and Free Will.  The search for the good can become full of moral scolds enforcing the new, emergent rules they might not even follow themselves.

The pursuit of beauty can become constrained by the both of the above:  Narrow ideological thinking and/or the familiar modern cycles of utopia/dystopia, idealism/materialism and postmodernism’s relentless focus on the (S)elf.

Roger Scruton tried to tackle a rag-bag of postmodern thinkers:

It’s also possible that many people supporting (R)eason, scientific inquiry, and who value free thought are a little naive when it comes to making one’s primary value change over conservation.

There are dangers:

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.

I may not be politically Left, nor sympathetic to many progressive causes, but I support the attempt at truth and understanding

One notes it’s not progressive nor even ‘mainstream’ publications offering a platform for the Weinsteins to speak-out, 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?

Interesting read here.

As found in a yard, on Capital Hill, in Seattle:

IMG_1206(1)

I’m not sure the intellectual provenance of such ideas, nor even if they form any kind of coherent doctrine, but they strike me as a melange of Christian principles, liberal idealism and radical activist causes.

I still don’t see the greatest threats to political liberty coming from the political right at the moment:

John Locke found here:

“7. What is meant by enthusiasm. This I take to be properly enthusiasm, which, though founded neither on reason nor divine revelation, but rising from the conceits of a warmed or overweening brain, works yet, where it once gets footing, more powerfully on the persuasions and actions of men than either of those two, or both together: men being most forwardly obedient to the impulses they receive from themselves; and the whole man is sure to act more vigorously where the whole man is carried by a natural motion. For strong conceit, like a new principle, carries all easily with it, when got above common sense, and freed from all restraint of reason and check of reflection, it is heightened into a divine authority, in concurrence with our own temper and inclination.”