Repost-The Conservatarian Curve-Some Reasons To Remain Skeptical Of ‘Culture’ And Cultural Criticism Of A Certain Kind

Roger Sandall’s book: ‘The Culture Cult: Designer Tribalism And Other Essays‘ here.

A follow-up essay here springing from a discussion: ‘The Culture Cult revisited’

Sandall:

But in the year 2000, with Fascism and Communism both discredited, why, I wondered, were so many turning back toward Rousseau? What was the attraction of romantic primitivism? How had ethnic culture become a beau ideal? Cities certainly have their problems, but why did New Yorkers see tribal societies as exemplary and tribespeople as paragons of social virtue?’

If you do manage to develop a bedrock of secular humanism in civil society (subject to that society’s particular traditions and history), won’t that society still have need of its own myths?

Even though Fascism and Communism have been discredited in theory and in practice, adherents remain (look no further than most American academies).

Sandall notes the Popperian elements discussed as from ‘The Open Society And Its Enemies‘, which as a theory, stretches deep into human nature and the West’s Greek traditions.

Is Popper’s ‘critical rationalism’ some of what we’re seeing from the intellectual dark-webbers, or at least many bright people pushing against the fascistic elements found within many far-Left movements, just those movements endorse and feed a far-right, identitarian and ideological response?:

‘…the people and institutions of the open society that Popper envisioned would be imbued with the same critical spirit that marks natural science, an attitude which Popper called critical rationalism. This openness to analysis and questioning was expected to foster social and political progress as well as to provide a political context that would allow the sciences to flourish.’

Sandall again on Popper:

‘His 1945 The Open Society and Its Enemies started out from the contrast between closed autarkic Sparta and free-trading protean Athens, and used it to illuminate the conflict between Fascism and Communism on the one hand, and Western democracy on the other.’

but…:

‘Is an ‘open society’ also supposed to be an ‘open polity’ with open borders? Médecins sans Frontières is all very well: but states cannot be run on such lines. Popper’s is a theory of society, not a theory of the state—and it seems to me that his book offers no clear account of the wider political preconditions that enable ‘open societies’ to both flourish and defend themselves.’

So, how did Sandall see the idea of ‘culture’ having its orgins?:

‘But at a higher philosophical level, and starting out in England, it owed more to the energetic publicising of Herder’s ideas by the Oxford celebrity Sir Isaiah Berlin — ideas of irresistible appeal to the post-Marxist and post-religious liberal mind.’

Open borders and open societies? A desire a ‘culture’ has to forge and solidify its own identity?

Kelley Ross (open border libertarian last I checked) responds to a correspondent on 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.

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. ‘

Back to Sandall:

‘Then something happened: the English word “culture” in the sense employed by Matthew Arnold in his 1869 Culture and Anarchy got both anthropologized and Germanised — and anthropological culture was the opposite of all that. It meant little more in fact than a social system.’

Any thoughts and comments are welcome.

A rather tangled web indeed…

Further entanglements on this site, possibly related:

Tom Wolfe on Max Weber on one conspicuous use of art in the ‘modern’ world:

aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…

From Edward Feser: ‘Jackson on Popper on materialism

‘Popper’s World 3 is in some respects reminiscent of Plato’s realm of the Forms, but differs in that Popper takes World 3 to be something man-made. As I noted in the earlier post just linked to, this makes his positon at least somewhat comparable the Aristotelian realist (as opposed to Platonic realist) view that universals are abstracted by the mind from the concrete objects that instantiate them rather than pre-existing such abstraction.’

Quite a comment thread over there…

Popper:

…and if there could be such a thing as socialism combined with individual liberty, I would be a socialist still. For nothing could be better than living a modest, simple, and free life in an egalitarian society. It took some time before I recognized this as no more than a beautiful dream; that freedom is more important that equality; that the attempt to realize equality endangers freedom; and that, if freedom is lost, there will not even be equality among the unfree.”

Related On This Site:Encyclopedia Of Philosophy Entry On Eliminative Materialism…

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

A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

How might this relate to the Heglian/post-Marxist project via ‘The End Of History’: 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

The ACL-Who? It’s A Mess Out There

The F.I.R.E is, perhaps, the new ACLU.

As for the old ACLU these days? A free-speech mission, becoming a legal business, devolving into an anti-speech racket is something to behold.

You stand up for the neo-Nazis right to speak and assemble, because you may need those rights, too.

Did you think you’d just drive-on-by?

Many people, volunteering as our betters in the U.S., have been busy institutionalizing a rather anti-establishment ethos. The problem is, many of these people are now the establishment. Many 60’s boomers (hanging in there, baby) are something like idealists. Holding authority, while simultaneously holding many anti-authoritarian views, is a tragi-comedy.

In my experience, beneath idealists are radicals, and radicals generally hold certain moral goods (ideologically nested) above all else as they drive for disruption. Suppressing the speech of the ‘fascist’ is more important than free speech. Doing violence against the ‘fascist’ is celebrated and much preferable to non-violence. Breaking the law is by far more important than than rule of law.

I personally saw the Antifa violence spread (always here, really) as C.H.O.P came and went. After a while, I saw a small, pro-patriot (kinda New Right) response fill in the void. It was a sad bit of street theater (unserious but very real). Whatever was more civil, respectful and dignified is now less so, and this dynamic would seem to be the new, national normal.

In my experience, along with idealists are also many anti-‘capitalist’, bureaucratic, technocratic, types. The knowledge is available to build brilliant new liberal, inclusive, diverse and global societies. Communitiarian, purely democratic, and ‘equal’ societies are moral goods in themselves, at least in the face of injustice. Political science, the DSM, all the right economics based on deeper math, will free more labor than before and potentially create new political orders.

I’m not sure such glittering enterprises are even possible.

Pournelle’s Iron Law of Bureaucracy:

‘Pournelle’s Iron Law of Bureaucracy states that in any bureaucratic organization there will be two kinds of people”:

 First, there will be those who are devoted to the goals of the organization. Examples are dedicated classroom teachers in an educational bureaucracy, many of the engineers and launch technicians and scientists at NASA, even some agricultural scientists and advisors in the former Soviet Union collective farming administration.

Secondly, there will be those dedicated to the organization itself. Examples are many of the administrators in the education system, many professors of education, many teachers union officials, much of the NASA headquarters staff, etc.

The Iron Law states that in every case the second group will gain and keep control of the organization. It will write the rules, and control promotions within the organization.’

Many people seem to believe that because the modern world is fallen, it’s easier to blame all the normal self-interest, political corruption and rule-following punishment out there as belonging to the religionist, the racist, and the traditionalist.

The ‘-ist’ tends to see only other ‘-ists’ all the way down. The (C)ause tends to be the highest moral good and this leads to all kinds of dangers.

Still an interesting discussion:

Times come and go: I remember visiting my father’s small, Connecticut hometown. Many factories (spooled-thread, fabric, cutting tools) had become derelict. ‘What did they used to make there?’ we’d ask, driving along, visiting his old haunts. The shallower valleys, stony soil and New England village greens were foreign to me. We’d pass by busted, boarded-up windows and out-of-use smokestacks. ‘Did they actually make these things by hand?’

Most of that industry never came back.

Now imagine losing larger: The rise and fall of automobile manufacturing in Detroit, and all the supply chains throughout Ohio; whole towns dwindling down. Much of that industry isn’t coming back either.

The Englightenment/Romantic tension…the horror of rationalist systems which claimed knowledge of man’s ends, but also a defense of both positive and negative liberties-Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’…A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

Clive James revisits many quite original, quite accomplished works of Joseph Conrad.

This one’s stuck with me over the last few months:

‘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.’

As for politics on the other side, it’s a mess of anarcho-libertarians, non-anarchic libertarians, the New Right, the Old Right, the never-Trumpers, religious believers, traditionalists and a lot of pro- and anti-establishment vitriol.

Ken Minogue-Wednesday Quotation & A Few Thoughts

One plausible view would be that this detachment of rightness from both custom and religion begins with Socrates, who rejected the customers and the gods of Athens in order to make the care of the soul a free-floating concern whose content would be elaborated in philosophical criticism of the received ideas of his milieu. Philosophy was clearly a necessary element here in facilitating the project of detaching the right thing to do from its religious and customary incrustations, and some capacity to isolate the moral from the customary and religious has lived an intermittent life in Western experience ever since. A great deal of philosophy in the Hellenistic and Roman periods was concerned with how one ought to live, and Stoic, Epicurean, and Skeptical ideas have seldom been without influence on modern thought.

Minogue, Kenneth. The Servile Mind: How Democracy Erodes The Moral Life. Encounter Books. 2010. Print. (Pg 131).

From the book summary:

One of the grim comedies of the twentieth century was the fate of miserable victims of communist regimes who climbed walls, swam rivers, dodged bullets, and found other desperate ways to achieve liberty in the West at the same time as intellectuals in the West sentimentally proclaimed that these very regimes were the wave of the future. A similar tragicomedy is being played out in our century: as the victims of despotism and backwardness from third world nations pour into Western states, the same ivory tower intellectuals assert that Western life is a nightmare of inequality and oppression.’

Often, I choose to see the world through the lens of the conserve vs change axis, coming down on the ‘conserve’ side.

We all depend upon independent thinkers, men of system, men of scope and genius, and men particularly concerned with injustice for innovation in the West, but I’d prefer most such men to be innovating systems and the natural world directly, not men. Those seeking to change (reform, overturn) what works in our habits, customs and laws, are less likely to understand what works well enough to change very many habits, customs and laws for the better.

Each of us knows relatively little, and what we know is usually a mixture of our natural gifts, fortunes of birth, direct experiences, hard work and luck out in the world.

I’m rather persuaded that in our modern world, many, many people, begin by believing that the West must fundamentally be changed, often without direct deduction to the animating source of the knowledge and truth claims behind the belief.

It’s those goddamned corporations’. ‘The whole Catholic church is rotten.’ ‘Every union member is a willing dupe.’

It’s much easier to nurse resentment at the mortal coil, after all, without any specific practice nor satisfying reasons for our impending demise. It’s much easier to blame the personal and professional failures we all experience at the hands of others, living for a time in anger and payback fantasies (I’ve met some who’ve forgiven, but no one really forgets). It’s much easier to blame the jealousy attendant to any lack of status and wealth outwards at the ‘they’ or ‘them’ who are ‘running things.’

Belief in secular ideals becomes something like a religion given the human nature I think we’re all dealing with (engaging the moral sentiments). Furthermore, direct political action becomes, for many, a moral imperative.

On that note, Socrates’ moral corruption of Athenian youth was the primary charge for which he was put to death. This conundrum, and Plato’s work in making the moral case for leaders having moral obligations to the led (some transcendent source for our truth and knowledge), is still worth thinking about.

Is it good to be ambitious? In which domains? Who should be in charge, and of what? For how long?

Are our habits, customs and laws merely the delayed reception by the many from the few?

Thanks for puttering along, here, Dear Reader.

Kenneth Minogue At The New Criterion: ‘The Self-Interested Society’

As originally posted ~ nine years ago now.

Full essay here.

Thanks to a reader for the link.   Deep but very readable.  How universal is the desire for individual freedom?:

‘Some people take the view that we in the West are fortunate to enjoy freedom, because it is a universal human aspiration that has been commonly frustrated in most societies. This is one of the more pernicious illusions we entertain about human kind. Most people have never lived in free societies, nor exhibited any desire or capacity for freedom’

and:

‘What most people seem to want, however, is to know exactly where they stand and to be secure in their understanding of their situation.’

Isn’t that last part a universal claim upon human nature?  If so, Minogue generally resisted the idea that evolutionary theories could be transferred successfully to Statecraft.

He is arguing that it’s easy to mistake your experiences and ideas within our Western tradition for that of peoples everywhere.

Maybe you’ve traveled and experienced the tribal taboos and family/kin loyalties of smaller bands and ethnic groups.  Maybe you’ve been up close to the transcendental submission of will in faith in Islam, uniting a patchwork of tribes and peoples under its claims with high honor ethic and a strong warrior tradition (the individual doesn’t choose whether to drink or have women work outside of the home).   Maybe you’ve seen the caste system in India, or the authoritarian feudal landownership structure in Pakistan, or the ancient, imperial Chinese structure with a Han core, now still a strong State structure charting some kind of course out of Communism.

What is unique about our traditions?

Towards the end of the essay:

‘The balance in our tradition between the rules we must respect because they are backed by the authority of law, and the free choice in the other elements of our life is one that free agents rightly will not wish to see disturbed.’

Food for thought.

Roger Kimball quoting Minogue:

‘The evident problem with democracy today is that the state is pre-empting—or “crowding out,” as the economists say—our moral judgments. Rulers are adding moral judgments to the expanding schedule of powers they exercise. Nor does the state deal merely with principles. It is actually telling its subjects to do very specific things. Yet decisions about how we live are what we mean by “freedom,” and freedom is incompatible with a moralizing state. That is why I am provoked to ask the question: can the moral life survive democracy?’

R.I.P.

——————–

Related On This Site:  Sunday Quotation: Edmund Burke On The French Revolution

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-Roger Scruton In The American Spectator: The New HumanismEd West At The Telegraph: ‘Conservatives, Depressing Everyone Since 500BC’

Can you maintain the virtues of religion without the church…of England?: From The City Journal: Roger Scruton On “Forgiveness And Irony”…

A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

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

Monday Quotation From Charles Kesler And A Few Thoughts on Conservatism

A Few Ken Minogue Quotations on Michael Oakeshott

The Anti-Rationalist:’

‘Rationalism, then, is an active drive in our civilization leading us to construe politics (and much else) as an activity of solving problems by applying to them the latest in expert knowledge. The problems are identified by rather grand abstractions, such as war, conflict, poverty, underdevelopment, and the rest. “The problem of poverty,” however, makes sense only if one imagines a set of puppets with nothing in common except the lack of a square meal. If that were the problem, the solution would indeed be obvious. In fact, of course, “the poor” are a highly miscellaneous set of people with thoughts, emotions, projects, and habits of their own. When rationalist benevolence collides with the actual inclinations of the poor, the result is frustration and disappointment at best. No matter: The bright-eyed rationalist will soon have another analysis, and another project, and off we go again in hot pursuit of a perfect world.’

And:

In that real world, however, something more is needed to succeed, something much harder to define. Oakeshott called this thing “practical knowledge”; it is often what we refer to as “common sense.” The dominant form taken by rationalism today can be studied in the American vogue for practical handbooks explaining how to succeed, which is perilous unless the reader has some “feel” for the skill in question. One of the great rationalist masterpieces of earlier times was Dale Carnegie’s How to Win Friends & Influence People. Marvelous! What more do you need in life? All you have to do is follow Carnegie’s rules. But beware: If you lack common sense in following these rules, you come across as some dreadful kind of creep or sycophant. Modern politics often replays this cycle of bright idea followed by disappointment.’

From the most accessible book of Oakeshott’s:

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

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

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

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

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

Repost-Via a Reader via Scientific American: ‘An Update On C.P. Snow’s “Two Cultures:”

Essay here (PDF).

‘Earlier this summer marked the 50th anniversary of C. P. Snow’s famous “Two Cultures” essay, in which he lamented the great cultural divide that separates two great areas of human intellectual activity, “science” and “the arts.” Snow argued that practitioners in both areas should build bridges, to further the progress of human knowledge and to benefit society.’

My two cents: This blog tends to worry about modern ‘one culture’ visions, too.

On the one hand, you’ve got your ‘scientific socialism;’ the clear dead-end, totalizing Marxist theories of history and various neo-Marxist movements having since colonized many faculty-lounges, HR departments, and media pulpits across America.

Deep, bad ideas tend to live on once plugged into many deep, human desires and dreams. The radical pose will be with us for a while.

Of course, it’s rather sad to witness the sheepish, suburban apologetics of identity amongst the chattering classes; the moment of surprise and fear when a previously insulated writer (leaning upon traditions) realizes today just is their day in the barrel.

Sooner or later you’re going to have to stand up for your principles.

You’ve also got many modern ‘-Ist’ movements, which, whatever truth and knowledge claims they may contain (some quite important ones, I think), are often quick to conflate the means of science with the ends of politics. ‘Join us,’ they say, and become a part of the modern world. The mission of ‘Education’ is easily mistaken for knowledge, learning with wisdom, collective group action with individual achievement.

There is a kind of a high middlebrow drift towards….I’m not sure where, exactly.

Alas, if you’re still with me, here are some links:

M.H. Abrams here.

“...in the days when, to get a Ph.D., you had to study Anglo-Saxon, Old Norse, Old French, and linguistics, on the notion that they served as a kind of hard-core scientific basis for literary study.”

and of the New Criticism he says:

I’ve been skeptical from the beginning of attempts to show that for hundreds of years people have missed the real point,”

Did literature professors at one point have something more substantive to teach?

In a broader context, hasn’t the Western mind has shifted to “science,” instead of God as a deepest idea, and so too isn’t literature a part of this shift?

As Richard Rorty sees it, no standard objective for truth exists but for the interpretation of a few philosophers interpreting whatever of philosophy they’ve read. It’s all just an author’s “stuff.” Here’s an excerpt discussing the debate between him and Hilary Putnam:

Addition: Western mind shifted to “science?”…well as for poetry T.S. Eliot and Wallace Stevens had some fairly profound religious influences.

See Also: Should You Bother To Get A Liberal Arts Education? From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Repost-Heather McDonald At The WSJ: ‘ The Humanities Have Forgotten Their Humanity’

***Whom do you trust for discussions of the arts and culture, and would you just rather publications be up front about their ideological bents and loyalties?

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Beauty is no quality in things themselves, it exists merely in the mind which contemplates them; and each mind perceives a different beauty.

David Hume

It Says So Very Much And So Very Little- Medical Correctness & Some Links

It doesn’t exactly inspire public trust to have obvious anti-scientific ideologues operating within institutions which depend upon scientific discovery and authority.

Via Mick Hartley: ‘At The Intersection Of Ecological Feminist And Marxist Economics

Planetary health views human health from the perspective of multiple intersecting systems.’

Dear Reader, within this first sentence alone, I’m hovering, ‘Gaia-like’ out of my postmodern body in space, able to witness all humans criss-crossing, ant-like, beneath my transcendent vision. Standing upon the shoulders of Marx, verily, I gaze down from the position of ‘Director Of Budget’ at whichever institution I shakedown choose.

Oh, how I will lecture you!

In a mighty display of my educational credentials (justifying so much pseudo-scientific gobbledygook), I might quote something like the following:

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . .

Such lines sprinkled in casual, high coversation demonstrate that I am no mere anti-technological, Neo-Romantic ideo-crat, worpshipping Gaia with a thousand inchoate thoughts. Nay, my yearly salary alone commands respect as an intellectual anointed by ‘The People’ to bend all of (H)istory towards a New Age.

Come and sign this ‘social contract’ with our blood.

Theodore Dalrymple on Medical Correctness here.

Some partial solutions require repairing what a good humanities education CAN do:

As posted:

More here.

Link sent in by a reader.

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.

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.

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.

On this site, see: Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’

A taste of her Nussbaum here. Also, see: From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Via C-SPAN-The Historical Context Of Allan Bloom

…Timothy Fuller At The New Criterion: ‘The Compensations Of Michael Oakeshott’John Gray At The Literary Review Takes A Look At A New Book On Michael Oakeshott: ‘Last Of The Idealists’

Here’s the view through a radical lens at The Lancet, one of the world’s oldest and most respected medical journals. Keep this in mind the next time there’s an important announcement to the public from a respected institution.

It doesn’t exactly inspire public trust to have obvious anti-scientific ideologues operating within institutions which depend upon scientific discovery and authority.

Wink Wink, Nudge Nudge

Steven Poole at Aeon: ‘We Are More Rational Than Those Who Nudge Us.’

‘And so there is less reason than many think to doubt humans’ ability to be reasonable. The dissenting critiques of the cognitive-bias literature argue that people are not, in fact, as individually irrational as the present cultural climate assumes. And proponents of debiasing argue that we can each become more rational with practice. But even if we each acted as irrationally as often as the most pessimistic picture implies, that would be no cause to flatten democratic deliberation into the weighted engineering of consumer choices, as nudge politics seeks to do’

You’ve got to learn how to see these things coming, and use your reason:

For some, I’m guessing behavioral economics has proved an alluring form of knowledge to favor existing political philosophies, formulate legal theories, and yes, to further Leftist and liberal political ideology (not all, of course, and not overtly).

After all, if previous economic models assume you, as an individual, behave rationally in making economic choices in your own self-interest and thus leave you alone in important ways, this is much less appealing than claiming that you behave sometimes irrationally in predictable ways, possibly on the level of cognitive science, and well what a wonderful opportunity for some people to step-in and make sense of this new knowledge for you and control your life.

Lately, whenever I see a scientific claim out in the media, however banal or possibly well or ill-founded, I keep in mind the bands of wandering post-Enlightenment ideologues who seek to attach their ideological, emotional and political commitments to the sciences.  Just as healthcare and education stir deep sympathies and present difficult moral, practical and institutional challenges for all of us, these fields tend to attract those who already have enough knowledge to run your life for you. or ‘just want to help’.

That’s often not really about the sciences.

And if such ideas are used to justify increasing intrusion into your life, it’s probably not really about being liberal, either.

—————

Related On This Site:  Sunstein’s got to create some space between the Bloomberg backlash and the totalitarians on the Left: Daddy’s Gonna Make You Do It

I’ve got enough friends, thanks: Repost-Cass Sunstein At The New Republic: ‘Why Paternalism Is Your Friend’

Anarcho-syndicalist, libertarian socialist and sometime blind supporter of lefty causes:  Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge

New liberty away from Hobbes…toward Hayek…but can you see Locke from there?: Repost-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 trendy leftist solidarity to liberalism:  Repost: Another Take On J.S. Mill From “Liberal England”

Catholic libertarianism: Youtube Via Reason TV-Judge Napolitano ‘Why Taxation is Theft, Abortion is Murder, & Government is Dangerous’

Leo Strauss argued there is great danger in this approach, i.e. the problems of Europe.  Political science, the social sciences, economics and the explanatory power of these products of reason and rationalism could increasingly form the epistemological foundation for explaining the world, people’s interior lives, how we ought to live and what we ought to do.  This includes where our rights come from and who should be in charge:  Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Repost-From Roger Sandall-‘A Curious Case Of Censorship’

Original piece from 1976 found here.

Mind you, this is Australia, but there’s probably a lot of overlap:

‘I don’t mean to suggest that every bright-eyed PhD candidate in anthropology today sees himself in a priestly role, or feels inspired by a religious vocation. Most are as sceptical of sorcery as of perdition. But what George Feaver has called the New Tribalism is a proud creed, and its gods are jealous gods. Syncretised with the pride and jealousy of the Old Tribalism the result is a powerful endorsement of totem and taboo…’

‘The Institute had been set up to “do science”, a secular activity. Yet in a curious way it has ended up “doing religion.” In its own eyes the Institute may have seen itself as a producer of scientific records; but in the eyes of Tribalism, both Old and New, its true role was that of a manufacturer of religious artifacts. And having become an archive of sacred objects it was hard to refuse doing priestly duty as the temple guardian as well. In this way a scientific body found itself gradually moving from the world of fact to the world of faith—and from the dull routines of research to the higher excitements of revivalism.’

We’ve got a lot of museum directors and academics I could see sinking into a kind of nebulous, humanist, institutional mysticism, quite frankly.

What many modernists and humanists can ignore are the deep impulses they have to make meaning, and to draw distinctions between the sacred and the profane, which in the West can manifest as a kind of sentimental Romanticization of Nature and Man (religious and anti-religious, truthfully).

Everyone wants to transcend and seek the timeless, the immortal, and the pure, I’m guessing.

There is a particular myth of the ‘Noble Savage,’ alive and well in the Western World, where the local tribesman or displaced native is celebrated as an exotic but worthy adversary, or some kind of anachronistic adornment.

This stuff can be true and inspiring in the arts, synthesized as part of the Romantic school:

Perhaps the native is to be included under the net of secular human idealism or given land, a casino or a museum somewhere on the Western Estate and left to many of his own devices (many further Left likely see a fellow oppressed class of victims with whom to feel solidarity on the way to radical and revolutionary freedom).

But certainly with the triumphs of trade and commerce, the many benefits and successes of Western expansion (the thousand injustices and brutalities of State and privately funded imperialism), comes a lot of doubt, guilt, and shame.

What is true and right?

How should I live and what should I do?

I can say Orwell, here, has caused me to think, reflect and take a look at myself in the mirror.

——–

Much as the sciences require intellectual rigor, empirical evidence and much skepticism, there are bands of Western anti-science postmodernists in their wake, too, who can sink into a kind of nebulous modern mysticism, building museums as temples.

Just as there are humanists there are anti-humanists.

Perhaps not too much has changed.

Those Germans and their Idealism!: Tom Wolfe on Max Weber on one conspicuous use of art in the ‘modern’ world:

‘…aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…

Update & Repost-Roger Sandall At The American Interest: ‘Tribal Realism’…From Roger Sandall: ‘The Slave Girl and the Professor’


As previously posted:

Full Misguided Nostagia for Our Paleo Past here.

The paleo fantasy is a fantasy in part because it supposes that we humans, or at least our protohuman forebears, were at some point perfectly adapted to our environments. We apply this erroneous idea of evolution’s producing the ideal mesh between organism and surroundings to other life forms, too, not just to people.’

There’s a lot of confusion out there in the popular mind, apparently.  Fascinating discoveries going on right now in genetics, genome research, and evolutionary biology, to name a few.

Because nobody asked, I tend to be skeptical of the Noble Savage,  Rousseau’s State of Nature, and some products of the Nietzschean, tragic, romantic tradition in Europe.  There are also lots of folks milling around America seeking a kind of collectivist utopian harmony in nature, as well.

It can be a long ways to travel to get from Darwin back to God and organized religion (too far for many people) and this blog remains generally agnostic, defensive of the broad, but fragile, traditions necessary for civil society and individual liberty.

It can also be a long way from Darwin to arrive at Natural Rights, Locke’s life, liberty and property, as well as Roman and classical ideas of law and even to Montesquieu.

Check out Darwinian Conservatism, as Larry Arnhart is dealing with many of these ideas.  Here’s the banner from the site:

‘The Left has traditionally assumed that human nature is so malleable, so perfectible, that it can be shaped in almost any direction. By contrast, a Darwinian science of human nature supports traditionalist conservatives and classical liberals in their realist view of human imperfectibility, and in their commitment to ordered liberty as rooted in natural desires, cultural traditions, and prudential judgments.’

Related On This Site: What happens when you romanticize the aboriginal? Romantic primitivism: Roger Sandall: Marveling At The Aborigines, But Not Really Helping?Repost-Roger Sandall At The American Interest: ‘Tribal Realism ….Roger Sandall At The New Criterion Via The A & L Daily: ‘Aboriginal Sin’

Some Updated Links On Postmodernism

Daniel Dennett: ‘Postmodernism And Truth’

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?’

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

You Can’t Step In The Same River Twice, I Suppose

If you view the modern project as sailing the gulf between Nature (wonderful spring days, happy babies, Pompei, The Plague), and human nature (love, mercy, humility, hatred, cruelty, egoism), then a certain depressive realism seems reasonable.

Part of my journey has involved being interested in the arts, making my way to Nietzsche, Arthur Schopenhauer, Leo Strauss and Plato early on.  After giving the arts a go, I made an attempt to broaden my scope, trying to better understand a particular set of problems.

While attending Penn State, I sat-in on a lecture by Jacques Derrida.  He discussed his work on the work of Romanian Jewish poet Paul Celan.  Listening to the arch-deconstructionist spending an hour discussing Ashglory was interesting, if a bit baffling.  There was a lot of brilliance, gibberish, insight, ambition, and hubris in that room.  Looking back, if I’m honest, I suppose some of it was mine.

I didn’t take notes and kept wondering why so many did.

In bearing witness to the modern quest of wringing every last drop of meaning from the Self (Self-Help books, confessionals, gurus), I get worried.  When I look around and see so much energy spent ‘deconstructing’ comedy, cartoons, pop-culture and political ideals, I worry deeper trends are playing out (see the confessional postmodern poets of the 1950’s).

It’s not so much (R)eason, but the attempts to define Man’s (R)ational Ends within political doctrines I worry about. The less people have in their lives about which to feel purpose, the more many will look to political movements.

I worry that trying to synthesize the arts and sciences in popular fashion will not halt the turn towards postmodern anti-reason and irrational modern mysticism.

It’s not so much neuroscience and psychology as expanding fields of knowledge which worry, but the oft smug certainty of many institutionalized folks justifying personal and political interests in the wake of such thinking. It’s all too easy to mistake the edges of one’s thinking for the edges of the world.

It may be meritocrats all the way down, lightly tapping upon the heads of radicals.

It’s not so much progress which bothers me, but progressivism writ large (and so many other ‘-Isms’) uniting in-groups against out-group enemies insisting change ought to be the default position.

Where your thoughts are, your actions and hopes tend to follow.