I think the red-headed girl’s reaction is what jokes are for.
Addition: Oh yes, it’s vulgar.
One of the better ways to deal with Antifa.
Does a public park belong to the loudest, most violent people in it?
Upsides of political idealism: Identify an injustice–>Organize like minds on the issue, forming a political coalition–>Peaceably assemble and protest within our Constitutional framework–>Pursue the truth and use your speech to persuade, as many people as possible, for as long as possible, eventually drafting new legislation.
It ain’t easy but it can be done. No one can fully right past wrongs. Not all new laws are good laws. Oh, the suffering.
The downsides of political idealism: Individuals, especially groups of individuals, identify with what they’re against as much as what they’re for. Politics occurs in a world of limited resources, is factional, and often divides as much as unites. Human ignorance is pretty much the rule, not the exception.
I see a lot of rapid change, and continued pressure and buckling of our political parties and many of our institutions, and some kind of new secular, religious ‘woke’ glue now binding many of the cracks.
Under the presumed universal ideals of (M)an, (H)umanity, Enlightenment (R)eason and Atheism (in which I have a foot), travel political ideals like (D)emocracy, (P)eace) and (E)quality.
Beneath (D)emocratic idealists are many Democratic (S)ocialists, nihilists, anti-fascists, anarchists, and people who just want to tear a functioning democracy down.
Beneath (P)eace idealists are people behaving…not so peacefully.
Beneath the (E)quality idealists are various ‘-Ismologists’ (race, gender, anti-human, anti-Nature environmentalists) who only see the world through narrow ideological lenses, full of many questionable knowledge and truth claims about reality and human nature, perfectly willing to take control of our existing institutions until they bring about utopia.
Don’t be like this lady.
James Lindsay further discusses exposure of the specious knowledge claims behind targeted postmodern grievance studies programs (if it has ‘studies’ after it, you should probably study something else).
‘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 to the epistemological questions surrounding Modernism, below are four poems. Hopefully, each is a representative example of a move away from the Romanticism that had been prevalent up until the late 1800’s.
In addition to the move away from traditional Romantic rhyme and meter towards modern blank verse, there’s also a certain conception of the Self rendered in them; a presentation of our natures that might be worth examining in some detail.
I believe we can see clearly a move away from tradition towards the Self, the Poet isolated, the poem itself as a means of communication, and an anxiety so common within the 20th century.
‘At the heart of Bloom’s project is the ancient quarrel between “poetry” and “philosophy.” In Bloom’s opinion, we ought not have to choose between Homer and Plato; we can have both, as long as we recognize that poetry is superior.’
Says the guy who writes about poetry…
What does one find within, as one looks without, waking from sleep and dream?
What kind of world is this, and can the poet actually help us know it?
You tossed a blanket from the bed You lay upon your back, and waited; You dozed, and watched the night revealing The thousand sordid images Of which your soul was constituted; They flickered against the ceiling. And when all the world came back And the light crept up between the shutters And you heard the sparrows in the gutters, You had such a vision of the street As the street hardly understands; Sitting along the bed’s edge, where You curled the papers from your hair, Or clasped the yellow soles of feet In the palms of both soiled hands.
The world will stain you, and it is a fallen, modern world, rendered profoundly and exquisitely.
As consciousness creeps in, building a bridge to the day, to the world, to the facts left as though they were the first facts, the light as though it were the first light, what one finds is distressing, both within and without.
That distress must be ‘made new,’ which is to say, the suffering (original?) in which we all sometimes find ourselves must match our experiences within the modern city and world, at least, the world created within Eliot’s lyrical verse.
Of the four poems, only the first and last have a 3rd-person subject.
Wallace Stevens‘ ‘I’ is in a more contemplative state, but it’s an ‘I’ exploring similar themes, and experiencing some distress in trying to know how the world actually is, and what might lie within.
The journey to The Self may not be a journey for the faint of heart.
The Poems Of Our Climate (stanzas II and III)
II Say even that this complete simplicity Stripped one of all one’s torments, concealed The evilly compounded, vital I And made it fresh in a world of white, A world of clear water, brilliant-edged, Still one would want more, one would need more, More than a world of white and snowy scents.
III There would still remain the never-resting mind, So that one would want to escape, come back To what had been so long composed. The imperfect is our paradise. Note that, in this bitterness, delight, Since the imperfect is so hot in us, Lies in flawed words and stubborn sounds.
Even if the verse can describe a perfected world, delivering us, perhaps, a little closer to perfection, our poet is still not free from the impulses and desires which simply never cease.
Interestingly, we end-up not with a discussion of the heart, the spirit, libido etc. as a source for those desires (for Plato, the irrational), but rather, for Stevens, just a mind.
We also find more Romantic elements of language and an almost baroque/rococo arrangement of words and ideas, dandyish even, yet combined with an intense effort to abstract, define, and clarify. From here, the poet may proceed on his task of flawed words and stubborn sounds.
***I find myself thinking of elements of modern architecture and abstract-expressionist painting. The meaning, or at least some delivery from our restless existences, can be found within the abstract itself. Or at least within a retreat to the abstract for its own sake, away from the world.
The modernist, glass-walled house on the hill will exist in its own space, offering and defying meaning. The structure’s own shapes will be stripped down to often mathematically precise forms interacting with Nature. These shall guide Man, or at least offer individual men a little refuge.
It is perhaps in Stevens’ poem we can see the questions of knowledge about the world suggesting questions about whether there is a world at all, or, at least, what kind of worlds each Self might be able to inhabit.
The Self is extremely isolated. In fact, Lowell went more than a little crazy. Unlike the known nervous breakdown of Eliot from which Eliot recovered, Lowell’s life was essentially one long breakdown from which he never recovered.
Here he is, looking back:
Those blessed structures plot and rhyme- why are they no help to me now i want to make something imagined not recalled? I hear the noise of my own voice: The painter’s vision is not a lens it trembles to caress the light. But sometimes everything i write With the threadbare art of my eye seems a snapshot lurid rapid garish grouped heightened from life yet paralyzed by fact. All’s misalliance. Yet why not say what happened? Pray for the grace of accuracy Vermeer gave to the sun’s illumination stealing like the tide across a map to his girl solid with yearning. We are poor passing facts. warned by that to give each figure in the photograph his living name.
The weight of having to make that meaning, for yourself, and by yourself, is a horrible weight indeed. One can glorify one’s Self and family, but that, alas, only goes so far. Rhyme and form still carry one’s living name, as far as they do.
Of course, there’s still wonderful rhythm and form here (this is excellent verse), but blanker now, with a relentless focus on the ‘I.’ The poet is perhaps talking a little more to himself, and the poem keeps self-consciously calling attention to itself.
In fact, it reminded me of the poem below, by Robert Creeley, which was published a few years afterwards.
From this page:
‘Creeley was a leader in the generational shift that veered away from history and tradition as primary poetic sources and gave new prominence to the ongoing experiences of an individual’s life. Because of this emphasis, the major events of his life loom large in his literary work.’
There’s Nothing but the Self and the Eye seeking and making meaning, by itself within a void of emotionally compact and precise language (of course there’s still form and other things besides).
Can the poet fit inside the little abstract chapel of words he’s building for himself (let alone the world, tradition etc.)?
For all the talk about ‘space,’ there seems very little.
Position is where you put it, where it is, did you, for example, that
large tank there, silvered, with the white church along- side, lift
all that, to what purpose? How heavy the slow
world is with everything put in place. Some
man walks by, a car beside him on the dropped
road, a leaf of yellow color is going to
fall. It all drops into place. My
face is heavy with the sight. I can feel my eye breaking.
The distress is still there…but I’d argue that we are now a good distance away from the grandness of Eliot’s vision, his religiosity and virtuosity with form and meter at the dawn of Modernism. Very few people can/could do what Eliot did (addition: even if he can help us gain knowledge of our Selves or the world).
That said, it’s unclear there’s enough tradition and confidence to even undertake such a project, now, even as such talents come along. The state of things is more scattered. We’re in a very different place of selves and artists isolated, of anxiety and post-anxiety.
Aside from the very accomplished poets above, in terms of both knowledge (epistemology) and being (ontology), we often have writers feeling pressure to weigh-in on such questions without even being about to write that well; artists who can’t draw or paint that well, and frankly, quite a bit of bullshit besides.
So, where are we headed? Who’s ‘we’ exactly?
Predictions are hard, especially about the future.
‘In “Sea Change,” Graham becomes Prospero, casting spells by spelling out her thoughts to merge with ours, and with the voices of the elements. The result is a mingling of perceptions rather than a broadcasting of opinions. Instead of analysis, the poems encourage emotional involvement with the drastic changes overwhelming us, overwhelm- ing the planet.’
‘Strengths and weaknesses, flows and ebbs, yet every poem in “Sea Change” bears memorable lines, with almost haunting (if we truly have but 10 years to “fix” global warming) images of flora and fauna under siege. Jorie Graham has composed a swan song for Earth.’
What are these poems being asked to do?
And moving away from poetry into the realm of ‘performance art,’
As posted, here’s the organ intro to Boston’s ‘Foreplay-Long Time’ played at tempo, then slowed down.
I’m still a little mesmerized.
You’re never really that far away from the old hymns done up in new clothes.
Even if it’s the more adult-themed popcraft of ABBA:
We’ve got more [prizes] than [poets] these days. We’ve got way too much poetry in universities and institutions, and way too much foundation money, which is supposedly supporting good poetry, getting taken over by ideologues.
You don’t have to sink into the postmodern morass to make something meaningful.
Perhaps a lot depends on which kind of stiffs you want in charge.
Big-band and jazz, which were once popular art-forms, are now often curated like a patient etherised upon a table.
R.I.P Stanley Crouch (I’m glad they gave him a platform, but I don’t think we want to leave our music curation to the stiffs at NPR):
From the comments: ‘‘The Good Old Days When Musicians Looked Like Your Science Teacher’
There was a time when comedians wore tuxes, didn’t talk endlessly about the cosmic significance of comedy and the (S)elf, and musicians of all kinds entered in through the servant’s quarters.
Originally formed within a Houston church, now bringing tight percussion, percussive, memorable bass lines, and world-music, psychadelically-influenced guitar, I can’t quite tell what to make of Khruangbin:
“Taking influence from 1960’s Thai funk – their name literally translates to “Engine Fly” in Thai – Khruangbin is steeped in the bass heavy, psychedelic sound of their inspiration, Tarantino soundtracks and surf-rock cool.”
Obligatory hip-hop and black church drumming, radically chic bass and psychadelic, putumayo hippie guitar have the potential to be a self-indulgent mess.
But the groove is incredibly tight and mellow. The time-keeping is excellent. Memorable bass-lines are coming from an entry-level bass guitar. The lead is very nicely-played; textured, with emergent melodic lines sinking back into the narrative.
Most importantly, Khruangbin all seem to be going meaningfully to the same point in time. I don’t hear too much self-indulgence:
“For the 2020-2021 graduate admissions cycle, the University of Chicago English Department is accepting only applicants interested in working in and with Black Studies,” the program said in a statement on its website.‘
Some academics stood up to the administration and the decision:
The letter’s signatories include several of the university’s most respected academics, including Professor Sir Tom Devine, Scotland’s pre-eminent historian, Dr Michael Rosie, senior lecturer in sociology, Lindsay Paterson, professor of education policy, and Jonathan Hearn, professor of political and historical sociology.
During my humanities education, I developed an increasing suspicion of the postmodern rejection of tradition, rules, laws, rituals and beliefs, at least with regard to reading, writing and thinking. In engaging with some dull, and other absolutely mesmerizing, works of the creative imagination, I realized many of my own rituals and beliefs were being challenged. There are many experiences, and views, and ways to understand both myself and the world.
This is a good reason to get a good education!
It also slowly dawned on me that the lack of pedagogy, endless deconstructionist academic discussions, canon-less syllabi and increasing identitarian drift (is this person a professor because he/she’s the best poet/teacher or because he/she’s black/female or some mix of both?) were a problem.
A lot of this aimlessness and rebellion had ramped-up in the 1960’s, but since then, I’ve come to understand there are even deeper problems.
I aim to be open-minded, but not so much as to notice my brains falling out.
Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).
According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.
Friedrich Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.
Martha Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.
Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.
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.
Isaiah Berlin pretty much blackballed Roger Scruton, so it’s not all roses.
“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”
“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.
Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?
The nihilist claims are deeper than you may think, and the Nietzschean, and Will–>Will to Power German influence is also deeper than most people think; offering profound criticisms of the scientific project, liberalism, liberal institutions, and a secular humanism which is the air many folks breathe these days.
Here’s a somewhat similar vein of thought. From friesian.com:
Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’
‘One of the specialties of the realistic novel, from Richardson on, was the demonstration of the influence of society on even the most personal aspects of the life of the individual. Lionel Trilling was right when he said, in 1948, that what produced great characters in the nineteenth-century European novel was the portrayal of “class traits modified by personality.” But he went on to argue that the old class structure by now had disintegrated, particularly in the United States, rendering the technique useless. Again, I would say that precisely the opposite is the case. If we substitute for class, in Trilling’s formulation, the broader term status, that technique has never been more essential in portraying the innermost life of the individual. This is above all true when the subject is the modern city. It strikes me as folly to believe that you can portray the individual in the city today without also portraying the city itself.’
‘New York City was—and still is—the only place on earth where a writer might set himself up as a professional tour guide and attract the interest of the entire planet. That’s mainly what Wolfe was, at least in the beginning: his job was to observe the sophisticates in their nutty bubble for the pleasure of the rubes in the hinterlands, and then, from time to time, venture out into the hinterlands and explain what is really going on out there to the sophisticates inside the bubble. He moves back and forth like a bridge player, ruffing the city and the country against each other. He occupies a place in between. He dresses exotically and is talented and intellectually powerful, like the sophisticates in the bubble. But he isn’t really one of them. To an extent that shocks the people inside the bubble, when they learn of it, he shares the values of the hinterland. He believes in God, Country, and even, up to a point, Republican Presidents. He even has his doubts about the reach of evolutionary theory.’
‘Hefner showed me through his chambers. The place was kept completely draped and shuttered. The only light, day or night, was electric. It would be impossible to keep track of the days in there. And presently Hefner jumped onto . . . the center of his world, the bed in his bedroom. Aimed at the bed was a TV camera he was very proud of.’
‘…aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…‘
The satire of the liberal intelligentsia is pretty rich, as well as the Southern Gentleman’s WASP ‘rejuvenation.’ You just know Christopher Hitchens had to get-in on that action:
From the Late Show in 1989 with Howard Jacobson:
Was Tom Wolfe seeing things clearly, as they really are?
Certainly the liberal pieties and the conflicted, activist base is still ripe for the picking…for what is preventing the mocking of the Brooklyn hipster and the echoing of ‘This Land Is Your Land’ across the fruited plain?:
What are you looking for in a novel: Ideas and the deployment of ideas? A reflection of your life/times/society? Good prose? Characters that pop into your life? Glimpses of the author? Pleasure?
‘The deeper divisions, as Wolfe’s novel compellingly presents them, are between those who believe that happiness consists in one form of pleasure or another — including the aesthetic pleasure of sensitively glimpsing one’s own sensitivities and the sensitivities of others — and those who, like Tom Wolfe and his heroes, believe that happiness consists in the exercise of courage, self-control, and the other qualities of mind and character that constitute human excellence.’
‘I agree. I also agree that there is a kind of interesting elite consolidation under way in the U.S. that does parallel the events of the late 19th century. We have a fabulously wealthy new elite, namely tech billionaires and related folks. The established monied classes in the United States need to incorporate these people, and they’re being incorporated around a kind of woke agenda, just as the elites of the late 19th century were incorporated around a Christian agenda of social do-gooding.‘
Personally, I suspect if the American body politic were an iceberg, then a large enough portion has rolled so that religious belief comprises only a plurality nowadays. Many people are still deeply religious, and we Americans deeply idealistic, but politically and socially, especially in the upper eschelons, it’s not what it was.
I don’t trust many people promising me what it should be.
Some fears, from a Straussian perspective: This decay could presage a more European-esque politics, with many attendant problems of nihilism (unmoored individuals seeking meaning through ideology, more mainstreamed ‘burn it all down’ political factions, more radical (not merely utopian/communitarian) and politicized art movements, less social mobility and more entrenched ‘classes’, more social stratification with a scelerotic bureaucratized government apparatus).
On that note, a better path seems to pursue and partake in human excellence, where it is to be found. What kind of political order we have is up to us and our Constitution. People desperately need ‘low resolution’ ideas to form cohesive groups of any kind, especially within institutions, and many of those guiding ideas are now more socially activist and ‘change’-focused.
Where creative synthesis and new thinking are often occurring, in the arts and sciences, can lie old wisdom and new knowledge:
Venus is such a hothouse. Do we need more data?
As for the media landscape, it all depends on where you stand.
Media drift-As to more radical groups splintering and applying pressure upwards upon political idealists, high liberals, atheists and humanists.
Maybe ignorance, zeal, moral judgment and enforcement are best thought of as NORMS, not exceptions, when it comes to human nature.
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?:
“‘…a morally concerned style of intellectual atheism openly avowed by only a small minority of individuals (for example, those who are members of the British Humanist Association) but tacitly accepted by a wide spectrum of educated people in all parts of the Western world.”
‘If Obama and Kerry had not spent so much time and treasure on the ill-advised Iran nuclear deal, the so-called Joint Comprehensive Plan of Action (JCPOA), countries like the UAE and Saudi Arabia would not be so worried about a potential nuclear-armed Iran. (See my article from earlier this month, Saudi Arabia and China nuclear cooperation – is Riyadh seeking nukes?)‘
‘This summer, word came that Keith Christiansen, perhaps the single most distinguished curator at the Metropolitan Museum of Art in New York, was beset by the mob. His tort? Commenting via his Instagram account on a drawing of the French archaeologist Alexandre Lenoir. Lenoir devoted himself to saving French monuments from the all-consuming maw of the French Revolution. “How many great works of art have been lost to the desire to rid ourselves of a past of which we don’t approve[?],” Christiansen wrote.‘
Just looking for contrary thinkers around here, standing against the prevailing winds, where tides of moral sentiment push into bays, inlets and swamps.
Edward Feser discusses the work of Paul Feyerabend, and the view that some people are turning the sciences into a kind of religion.
‘First: science as an institution, and liberalism as its house philosophy, have taken over the role that the Church and its theology played in medieval society.
Second: the case for this takeover rests on the purported superiority of the methods and results of science, but crumbles on close inspection.
Third: when consistently applied, the most powerful expression of the liberal idea—John Stuart Mill’s defense of free speech in On Liberty—tells against rather than in favor of the hegemony of scientism. Let’s consider these themes in turn.‘
As for me, I’m still sympathetic to the following.
‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’
For those who didn’t make it through, and those who did, and those who have worked every day to make it better…
Here’s a video of the memorial at night, from some number of years ago. You can look into those holes, the water flowing down and away. You can also be with everyone else for a moment, looking at the beauty around you; the bustling city.
People have been warning against this stuff for awhile.
The levers used to drive change within the West come with many destructive and destabilizing consequences. I’m generally sympathetic to the lenses Douglas Murray uses to view current events:
Many mainstream publications and outlets now help to promote an ideological vision which justifies violence, upheaval, and radical change. You’re either part of the problem, or part of the solution. You’re either for today’s righteous moral crusaders or against today’s righteous moral crusaders.
Violence is justified against you, by individuals swarming in a mob, because you’re preventing (M)an from moving towards his (H)istorical ends, the (P)eople rising up against the (O)pressor and (F)ascism, creating the utopia (no place) to come.
The authorities won’t necessarily protect life and property, so Main Street could become lawless:
Many universities and foundations, governmental and corporarate bureaucracies, now harbor similar ideas within them. Policies, programs, novels and articles are spun out of knowledge claims which generally don’t hold up, drowning out the pursuit of truth.
Many tech platforms are following similar logic (Youtube is mainstreaming and monetizing).
A ‘Unity‘-making American Left cohort has splintered away, in order to defend freedom of speech, a more working-man Left, and the pursuit of truth through the mathematical sciences. I don’t share in these political views, but I’m guessing a decent middle could be built here.
Ted Cruz is a Constitutional Conservative (U.S. Senator) and Eric Weinstein is what I’m calling a New, New Left independent thinker (pro speech, pro-mathematical sciences, pro-change, anti-identity).
A classically liberal cohort, to which I’m more sympathetic, is also pushing against the collectivist, identitarian politickers, and will remain prime targets for radicals. Liberals often didn’t stand up to the ’68 radicals in American universities, and often don’t now, but there’s always hope.
I’m guessing Great Britain, with it’s more entrenched class structure and particular history, is further Left than the U.S. on many of these issues, but as to how to push back against the ideological capture within institutions, this isn’t a bad example:
And if you have any small ‘c’ conservative political views…bless your heart:
‘Quit talking bad about women, homosexuals, and preferred social minorities, and you can say anything you want about people who haven’t been to college, manual workers, country people, peasants, religious people, unmodern people, old people, and so on.’
‘Here our account of the disposition to be conservative and its current fortunes might be expected to end, with the man in whom this disposition is strong, last seen swimming against the tide, disregarded not because what he has to say is necessarily false but because it has become irrelevant; outmanoeuvred, not on account of any intrinsic demerit but merely by the flow of circumstance; a faded, timid, nostalgic character, provoking pity as an outcast and contempt as a reactionary. Nevertheless, I think there is something more to be said. Even in these circumstances, when a conservative disposition in respect of things in general is unmistakably at a discount, there are occasions when this disposition remains not only appropriate, but supremely so; and there are connections in which we are unavoidably disposed in a conservative direction.’
Oakeshott, Michael. Rationalism In Politics And Other Essays. Indianapolis: Liberty Fund, 1991. Print.
“Those who speak most of progress measure it by quantity and not by quality.”
‘Vietnam’s one-party state, despite being much more relaxed than it used to be, still spends hours each day broadcasting bullshit into everyone’s ears whether they like it or not. I couldn’t help laughing at the absurdity.’
It’s good to start off your day with a little propaganda, comrade.
I occasionally visit Left Bank Books here in Seattle, and gaze out upon the river of ideology floating by: Worker’s Rights handbooks, oppressed victimhood guides, queer-theory radicalism, Gramsci, Chomsky, and Adorno. Perhaps in some small way, as Totten may have experienced in North Korea, Cuba, and Vietnam, seeing so much in one place can crystallize one’s thoughts.
A lot of the lesser streams in the mainstream media can make more sense after these little visits: The current progressive activism, red and pink populism, feminism and more radical feminism, environmentalism and radical environmentalism, excessive and ideological egalitarians and communal types, gray ponytails, fringe radical individualists and anarchists….and on and on.
For all the talk of China, it’s important not to forget how recent the Great Leap Forward was, and why many in the Western media still seem attracted to the authoritarian imposition of high-speed rail and economic Statism found there.
Such affinity for top-down impulses isn’t so liberal, really.
I’m guessing if some people get their way, after the erosion of much that keeps us free and responsible, and after some radically individual and anarchic void were actually to be created, it wouldn’t be the secular liberal moralists, humanists, lost-in-the-wood liberals and bien-pensants which would necessarily fill it.
For all that, I’m thinking a continued danger in the U.S is still just European and Californian cultural drift: Bureaucracy and bloat. A larded-up, over-promising, under-delivering group of techno and bureau-crats regenerating from a privileged class up-top, and a base that’s always in need of saving according to their lights.
Feel free to highlight my ignorance.
***Thanks to everyone who’s stopped by over the years, and so as the blog bends with the times, I try never to break with principle.
Even if you don’t comment or email, it’s appreciated.