Rod Dreher’s new book, ‘Live Not By Lies: A Manual For Christian Dissidents‘, posits that soft totalitarianism is coming fast, and that, once instutional influence is gained by radical Leftists, networks of the openly religious will need to form and associate ad hoc networks on their own, to maintain resistance.
Arguably, the influence of religious belief as well as Natural Law/Natural Right doctrines, traditionally profound influences on American civic life, continues to diminish. So, the thinking goes, we are fast arriving at an increasingly divided civic and political life. The logic of Left political radicalism becomes ever more entrenched in our universities, media and politics, entrenching a more Right-radical, European-style response.
It didn’t have to be this way.
Rod Dreher (The Benedict Option), points to what he believes are signs of the obvious failure of modern, liberal doctrines to replace the kinds of meaning such religious doctrines have provided.
Here are two recent blog posts containing this worldview of his, about which I’ve provided additional summary and commentary (please let me know what I’m missing).
‘Advice For A Weary Ghost‘-A 35 year-old woman feels empty inside, writing to ‘The Cut‘ for advice. She doesn’t have a husband and can’t seem to maintain deep, meaningful relationships. She’s had jobs but not a career. Maybe it’s not just her.
The adviser promotes a surburbanely popularized vision of the rebellious and Romantically-inspired artistic life, reaffirming much of what Dreher and his commenters see as inadequate for most people, most of the time.
This view, I presume, utilizes the wrong maps to steer one’s (S)oul and inform life decisions. Perhaps it allows one to succumb to materialist concerns and potentially materialist doctrines (too strongly measuring one’s life largely by economic, professional and outward successes/failures). It also perpetuates the woman’s confessedly empty, Self-interested pursuits, cutting her off from the happiness of family and loved ones without much to show for it.
The ‘-Isms’ (feminism, environmentalism, political activism etc.) are poor substitutes for a moral, meaningful life. The Church might just the place to be, but Catholic Church leadership, too, is corrupt and covered with the dust of this world. There will increasingly be witch hunts upon religious believers by the new SJW believers.
The lady’s probably not going to be an (A)rtist, the lady giving advice probably ain’t so great an (A)rtist either.
Can the humanities become a lifelong source of wisdom and meaning?
‘Manufacturing Consent To Gender Ideology‘-Boys wanting to be girls, and vice versa, is the latest (C)ause. These outliers upon distributions of human sexual behavior, often shunned, mocked and condemned to limited lives, must not only be included in everyone’s moral concern, but celebrated. Through social activism and protest, they are to become exemplars of the new normal.
Doctrines promising radical liberation, hinging upon revolutionary praxis, go about attacking and reforming current traditions, institutions, laws and arrangements, often grossly mischaracterizing and misrepresenting them to gain advantage. The grudging acknowledgement of freedoms gained through progressive activism and radical thought always come with costs.
And, given the natural ignorance of the human condition, and the basic desire humans have for group meaning, authority, security, identity and purpose, this latest (C)ause which promises liberation, will end-up delivering something quite different.
Cycles of utopianism and dystopianism await, and more disgruntled individuals drifting around aimlessly looking for an ad hoc ethics and politics, sometimes flirting with authoritarian and totalitarian Leftist doctrines as those doctrines become more mainstreamed:
If a tendency towards true-belief, occasionally visible in one’s (S)elf, and like all behaviors, transparently visible in others, means anything, it must mean less truth-seeking, less tolerance and less openness in the minds and institutions captured by such true-belief.
The resentment within some need only find expression through narrow, rigid ideologies (destroying what’s here for the utopia to come, promoting action with epistemologically questionable areas of knowledge), for there to be consequences for all.
As I see things, this is still the greatest threat to freedom found within American educational, cultural and political institutions right now.
Many dangers of a particular ideological true-belief occur in the enormous blind spot beneath many liberal idealists and secular humanists/rationalists, who, as I see things, often mistake all 60’s radicalism for benign, well-intentioned change. Beneath the doctrines of (M)an are actual men, and the same old human nature.
There are also deeper currents, dragging us this way and that, often only making themselves clear after many years and some quiet reflection. Some of these currents push and pull the (S)elf (where self-knowledge begins of course) along, but downwards towards the nihilism, existentialism and radical stance of a (S)elf outside of all tradition, religion, obligation and custom.
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):
‘In the wake of the violence at Middlebury and Berkeley, and in the aftermath of the faculty mob that coalesced to condemn gender studies professor Rebecca Tuvel, many commentators have begun analyzing the new campus culture of intersectionality as a form of fundamentalist religion including public rituals with more than a passing resemblance to witch-hunts.’
It’d be nice if many secularists and political liberals said something like the following:
‘If we continue to secularize society, we will entrench many postmoderns, activists, radicals, people steeped in resentment, and narrow socialist ideologues, but the gains in liberty will be worth it. We might even inspire a return to old-timey religion. If this happens, we will freak-out about this turn of events. In the meantime, free speech and free thought will not be upheld, except with moral courage against the mob we’ve helped incubate and gestate.’
‘BC: What do you make of political correctness? There are those who would argue it’s a thing of the past. Frankly, I don’t see how that’s possible. It seems to me that cultural Marxism is more regnant than ever, would you agree?
KM: In my time, a great deal of what used to be intuitive and instinctive (such as good manners) has been replaced by the rule-bound and rationalised. Political correctness is a politicised version of good manners offering power to the kind of meddlesome people who want to tell others how to behave. As to Marxism, it was merely one more illusion that purported to be the key to life. It is significant in that it reveals one of the dominant passions still at work in our civilisation – the passion to create happiness by technology in the hands of a supposedly enlightened elite.’
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:
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.
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?
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.
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).
Here are two response tweets to The Atlantic’s edition two years ago, and I’m probably not alone in thinking it’s hard to take some people seriously, though it’s probably important to take them as seriously as they take themselves.
This is serious business!
I’m guessing a lot of Atlantic readers have expressed shock at the relative loss of political influence and structural stability they’ve experienced since the election of Trump. But as I see things, despite Trump’s many faults, accepting the claims of radical activists, critical theorists and postmodern types, is a structural failure of liberal idealism, leading us to become a lot more like Europe.
I’ve long been thinking both the Arts & Sciences could use better stewardship and popular representation. I remain skeptical that many current conceptions of ‘The Self’ and that their immediate liberation are imminent. At least, such ideas seem to have been deeply oversold.
Rather, I see a lot of new rules emergent from the latest moral ideas, many of the same old ideas active in the field of play, and a lot more people ecouraged to join political coalitions under political ideals in order to express very basic human desires.
Many things regarding human nature and human affairs aren’t apt to change that much, I suppose.
The Boston Evening Transcript
The readers of the Boston Evening Transcript Sway in the wind like a field of ripe corn.
— When evening quickens faintly in the street, Wakening the appetites of life in some And to others bringing the Boston Evening Transcript, I mount the steps and ring the bell, turning Wearily, as one would turn to nod good-bye to Rochefoucauld, If the street were time and he at the end of the street, And I say, “Cousin Harriet, here is the Boston Evening Transcript.”
One path through the postmodern landscape lies in cultivating some appreciation for math and the sciences, direct observation and statistical analysis within the social sciences, and plumbing the depths of a good humanities education (you know, the stuff universities pretty much ought to be teaching).
Receiving or pursuing such an education doesn’t necessarily require religious belief, nor does it necessarily dislodge religious belief.
Aside from the craziness of love, dedication to family, the pressures of work and career, the inevitably of sickness and death, such cultivation can prevent against the sublimity of nihilist and existentialist despair, the Romance of collective primitivism, and the dangers of ideological possession (quick to judge, quick to be judged, forever resentful).
Many readers of this blog don’t necessarily share my views on the importance of limited government and economic growth, tolerance for religious belief and skepticism regarding political idealism (joining an ‘-Ism’ is only the beginning, as hopes soon follow into politics and visions of the good, the true and the beautiful).
You have your reasons.
In the meantime, here are some links gathered over the years from the New Atheists and many independent-minded thinkers of the Left pushing against many excesses of the American and Global Left.
It’s pretty clear to me that many mainstream publications and political debates occur downstream of many intellectual debates.
-James Lindsay offers a cogent account of his experiences in the Atheism movement, and the emergence of Atheism Plus. He attempts to use moral psychology (he mentions Jonathan Haidt) to explain many religious-seeming elements of the woke, social justice crowd.
So, what is all this Nothing-ness about? ‘My view’, says Scruton, ‘is that what’s underlying all of this is a kind of nihilistic vision that masks itself as a moving toward the enlightened future, but never pauses to describe what that society will be like. It simply loses itself in negatives about the existing things – institutional relations like marriage, for instance – but never asks itself if those existing things are actually part of what human beings are. Always in Zizek there’s an assumption of the right to dismiss them as standing in the way of something else, but that something else turns out to be Nothing.’
This quote stuck out, as such tactics have been used often to evoke sympathies and sway public sentiment in the direction some people want to see it go, without always providing reasons nor respecting rules that allow for the pursuit of truth:
‘Sophistries and ruthless political pressure tactics of the sort just described succeed only when people let them succeed – when they let themselves be intimidated, when they acquiesce in the shaming and shunning of those who express unpopular views, when they enable the delegitimization of such views by treating them as something embarrassing, something to apologize for, something “hurtful,” etc. ‘
Comments are worth a read. Outbursts can damage a lot of decent work.
‘BC:What do you make of political correctness? There are those who would argue it’s a thing of the past. Frankly, I don’t see how that’s possible. It seems to me that cultural Marxism is more regnant than ever, would you agree?
KM: In my time, a great deal of what used to be intuitive and instinctive (such as good manners) has been replaced by the rule-bound and rationalised. Political correctness is a politicised version of good manners offering power to the kind of meddlesome people who want to tell others how to behave. As to Marxism, it was merely one more illusion that purported to be the key to life. It is significant in that it reveals one of the dominant passions still at work in our civilisation – the passion to create happiness by technology in the hands of a supposedly enlightened elite.‘
From Mike Nayna’s Youtube channel: Radical students and some of their thought-leading administrators have a talk at Middlebury:
Kinda still reminds me of The Wave:
Already, many discussions of depth and note are occurring away from the mainstream. Some ground is shifting, and has already shifted.
‘The real feat achieved by Gropius and his cohorts was to have recognized and exposed the sociopolitical and moral power of architecture and design. They wanted to exert “effective influence” on “general conditions,” fashion a more just world and turn all of this into a “vital concern of the entire people.”‘
‘Across all cultures, raising a child is considered one of the most rewarding things a person can do. Yet a chorus of campaigners, scientists, and journalists suggest that everyone should think twice before procreating.’
As I see things, many in the West are replacing belief in a deeper substrate of religious doctrines with belief in a substrate of secular humanist ideals and various flavors of political idealism.
There’s a kind of Neo-Romanticism going on, including religious impulses channeled through secular beliefs and in anti-capital, anti-technology and anti-human directions.
OUT: Old kooks
IN: New kooks
I’d like to remind folks that Peace Pavilion West, an Eco-Romantic Human Collective Going Back To Nature and Forward Towards Progress, is still accepting applications.
-Would you like to live in your OWN ecopodment as part of a living, working Community?
-Does 1,200 calories of guaranteed bug-paste and 8 glasses of fresh spring water a day sound good to you?
-Close your eyes: The day’s field labor is done. Honest sweat and natural musk mix with memory. Your mind, body and soul begin to rise towards the Cosmos, as each Community member joins hands, chanting Earthsong at dusk
True story: I was tutoring a girl in Seattle, and she was in the arts. Artists are often alone, more vulnerable, and she suddenly opened up about Climate Change.
This was one of the primary lenses through which she viewed the world, and it was predicting imminent disaster. Doom and gloom. The End Of The World Is Nigh. Her teachers and peers were eye deep in this acopalyptic thinking, and such ideas were clearly amplifying her anxiety.
I shared some of my interest in the Natural world, animals and experiences. We looked up some facts and discussed them for a bit. I told a bad joke or two. After both relaxing somewhat, I tried to suggest getting out a bit more and mixing it up. You got this.
“Only when humans are again permitted to build authentic urbanism — those cities, towns, and villages that nurture us by their comforts and delights — will we cease the despoiling of Nature by escaping to sprawl.”
Having a little extra time some Sundays ago, I’d taken Edward Feser’s thinking from his post The Socialist State as an Occasionalist God and added a few links to dictionary definitions of the terms to help myself understand his reasoning (perhaps I’ll be accused of ‘Jesus-smuggling’).
As a layman predisposed to philosophical skepticism, I’m sympathetic to the idea of well, examining ideas with skepticism. I wouldn’t call myself a believer, really. I tend to see myself as walking around the edges of secular humanism, liberal idealism and American pragmatism. Additionally, I’m trying to put the current American political landscape into some context, as well as the unfolding logic found within much Romantic, Modern, & Postmodern schools of thought.
I prefer conservation and slow change as regards many current legal and social battles (closer to Constitutionalism), but am a pretty live-and-let-live guy.
Here’s Feser logic as best as I’ve understood it in about an hour or so (I’m bound to get some things wrong).
The linked parts are what I’ve filled in, coming directly from dictionary definitions, and the rest comes from Feser’s post. I basically just swapped out ‘God’ for ‘The State’ to extend Feser’s analogy in the bottom portion:
Now Feser applies these concepts to certain political orders (more or less, swapping out ((God(s))) for ((The State)) or ((God)) for ((Modern Concepts of Political Order)), to extend his analogy.
Totalitarian Socialism: The belief that reality is identical with Statism, or that all-things compose an all-encompassing, transcendent State. Totalitarian socialist belief would not recognize a distinct personal State.
Occasionalism (Socialism): The State alone has causal efficacy, and the apparent causal power of created things is illusory.
Concurrentism (Natural Law): The State not only conserves things in existence, but also must concur or cooperate with (individuals’, things’?) activity if it is to have any efficacy.
Conservationism (Libertarianism): Created things (individuals?) not only have causal power, but exercise it completely independently of The State.
Anarcho-Capitalism: Anarcho-capitalism is, in the broadest sense, an absence of belief in the existence of States. Less broadly, anarcho-capitalism is a rejection of the belief that any States exist. In an even narrower sense, anarcho-capitalism is specifically the position that there are no States.
Let me know what I may have gotten wrong, or what you think Feser may be getting wrong.
Please be advised that what follows is a rat’s maze of gathered links and thoughts. Enter at your own risk.
This morning I had the thought that the minimalist/deflationist response might be:
Simon Blackburn, speaking at the University of Toronto, discusses the minimalist or deflationist view:
‘Along comes someone like Pilate, Pontius Pilate, and says something like: ‘What is truth?’ and everybody goes sort of dizzy, and you look to the philosopher to provide a suitably abstract and highfalutin answer. The minimalist says you shouldn’t answer Pilate, or rather, if you answer Pilate, you answer should take the form of a question…which is “What are you interested in?’
So basically, you throw the question ‘What is truth?’ back until the person who’s interlocuting you… gives you an example and says ‘Well, I’m interested in whether penguins fly’ and you say ‘Okay well the truth there…the truth would consist in penguins flying…’
From Kelley Ross, who takes a step back from moral relativism and good ‘ol American Pragmatism:
‘It is characteristic of all forms of relativism that they wish to preserve for themselves the very principles that they seek to deny to others. Thus, relativism basically presents itself as a true doctrine, which means that it will logically exclude its opposites (absolutism or objectivism), but what it actually says is that no doctrines can logically exclude their opposites. It wants for itself the very thing (objectivity) that it denies exists. Logically this is called “self-referential inconsistency,” which means that you are inconsistent when it comes to considering what you are actually doing yourself. More familiarly, that is called wanting to “have your cake and eat it too.” Someone who advocates relativism, then, may just have a problem recognizing how their doctrine applies to themselves’
‘Pragmatism is really just a kind of relativism; and, as with Protagoras’s own strategy, it is a smoke screen for the questions that ultimately must be asked about what it means that something is “better,” or now that something “works.” Something “works,” indeed, if it gets us what we want — or what Richard Rorty wants. But why should we want that? Again, the smoke screen puts off the fatal moment when we have to consider what is true about what is actually good, desirable, worthy, beneficial, etc. All these responses are diversions that attempt to obscure and prevent the examination of the assumptions that stand behind the views of people like Rorty. It is easier to believe what you believe if it is never even called into question, and that is just as true of academic philosophers like Rorty as it is for anybody else. Being intelligent or well educated does not mean that you are necessarily more aware of yourself, what you do, or the implications of what you believe. That is why the Delphic Precept, “Know Thyself” (Gnôthi seautón) is just as important now as ever.’
‘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.’
‘This work provides as ambitious and complete a defense of traditional natural theology as is currently in print. Its aim is to vindicate the view of the greatest philosophers of the past— thinkers like Aristotle, Plotinus, Augustine, Aquinas, Leibniz, and many others— that the existence of God can be established with certainty by way of purely rational arguments. It thereby serves as a refutation both of atheism and of the fideism that gives aid and comfort to atheism.’
‘Edward Feser, a Roman Catholic philosopher, disagrees. His book is an exercise in the drive to go where Hobbes, Hume and Kant said we could not go, finding something lying behind the world as we know it, something necessary and unchanging that sustains and in some sense explains the contingent, shifting, natural world and our capacity to think about it.’
‘Edward Feser himself is not at all drawn to silent contemplation inside the monastery walls. He is a vigorous proponent of a morality of natural law, holding, for instance, that abortion is as bad as murder. His ancient exercises in logic are more than just intellectual amusements. They are preludes to the will to power, and if it were not for the Enlightenment, so little admired by John Gray, they would doubtless have continued to be preludes to persecutions and the auto-da-fé.’
‘On the one hand, Blackburn must limit the powers of human reason sufficiently to prevent them from being able to penetrate, in any substantive way, into the ultimate “springs and principles” of nature. For that is the only way to block ascent to a divine first cause – the existence and nature of which, the Scholastic says, follows precisely from an analysis of what it would be to be an ultimate explanation...
…On the other hand, Blackburn has to make sure that this skepticism is not so thoroughgoing that it takes science and Humean philosophy down too, alongside natural theology.’
On that note, on the profound and what I’d call ‘Will’ tradition nihilist skepticism of modernity, progress and high liberalism, as Blackburn also reviews John Gray’s new book ‘Seven Types Of Atheism‘
‘After this taxonomy the book is largely an indictment of misguided thinkers and writers since the Enlightenment, peppered with discreditable stories from their biographies. The examples are sad enough, and Gray uses them to support a general pessimism about human beings altogether, other people being just as bad as religionists. Woe to those who think that things have been or could be improved! Eventually the list becomes reminiscent of Monty Python’s “What have the Romans ever done for us?” substituting the Enlightenment for the Romans. We are all lying in the gutter, and the right things to look at are not the stars above, but the rubbish all around us. The only thing we progress towards is death’
If you’re interested, the below are from past related posts on this site:
‘John Gray’s “Silence of Animals” is an attack on humanism. He condemns this widely accepted secular faith as a form of delusional self-flattery.’
‘The question Gray poses is of fundamental importance, so one wishes the book were better. It is not a systematic argument, but a varied collection of testimonies interspersed with Gray’s comments.’
Clearly humanism could use more serious critics and pushback.
Nagel finishes with:
‘Gray thinks the belief in progress is fueled by humanists’ worship of “a divinized version of themselves.” To replace it he offers contemplation: “Contemplation can be understood as an activity that aims not to change the world or to understand it, but simply to let it be.” Though he distinguishes this from the ideal of mystical transcendence toward a higher order of being, it, too, seems more like a form of escape than a form of realism. Hope is a virtue, and we should not give it up so easily.’
Gray discusses the book here:
While science may proceed and real progress is taking place, in the realms of ethics and politics, Gray suggests things are learned but they don’t stay learned.
Are we rational beings? Rational animals?
What about a Church Of England, somewhat Hegelian, defense of conservatism as a defense of that which one loves?:
In the Q & A afterwards, Scruton receives about as pointed a post-lecture questioning on his metaphysics as I’ve seen.
‘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.’