How Long Do You Hold ‘Em? Who Knows When To Fold ‘Em? Some Monday Links

Tyler Cowen talks with Annie Duke.

As a game that teaches numbers, strategy, discipline and patience, poker ain’t bad, and may be partially analagous to the laws:

‘Another thing that’s really important that poker players think about is, “If I put this policy in that looks like it’s awesome, how can someone come in and find the cracks in it so that it can turn into something bad?” I feel like the top 500 players would definitely be thinking in that way more.

Assuming that they wanted to use their powers for good as opposed to evil, which we’ll assume, I feel, in general, policies would be better, less easy to be advantaged, thinking more long-term, definitely more willing to take risks that were worthwhile.’

Judges and lawyers, in their adversarial discipline, are often thinking like this.  We all do, in some areas of our lives, think like this, be they personal or professional areas, for briefer or longer periods.  It seems we all benefit from unleashing human potential in others like this.

A reservation: I wonder about those who wish to rationalize everything as a norm, however, rather than as an exception.   Where people tend to pile up for lack of luck, talent, ambition, understanding and ability, is often where the future lies, and where new rules emerge.  I’m not exactly persuaded by the idea of ‘markets in everything’, though it strikes me as much less dangerous than the ‘personal is political.’ (a potentially false analogy).

This seems to me more in line with human nature, and might help avoid some of the pitfalls of the reason/anti-reason debate.  Rationalist thinking often invites anti-rationalists, and there are plenty of postmoderns, ‘-Ismologists’ and lost souls joining political movements and causes, creating whole epistemologies out of whole cloth.

Where it gets ugly: As one example of irrationality and groupthink, if you observe what happened to a very bright, very committed Left-of-Center evolutionary biology professor, teaching people how to think with a profound and useful method of arriving at truth, alongside a very committed, ideologically driven ‘media studies‘ professor with a bad epistemology and administrative support in the same university, the results weren’t good.

This is indicative of bad design, and I’d argue insufficient understanding of human nature.

In fact, the same dynamic is arguably now playing out in Seattle at large:  Mayor Jenny Durkan=Dean George Bridges.

There are very bright people working at the boundaries of new truth and new knowledge, who I’d argue often fail to appreciate arguments for how hard it is to maintain legitimate authority, and conserve the wisdom [and truth] in that which already works.

This is a much deeper matter of debate.

Norm Macdonald on Kenny Rogers’ song lyrics is a much funnier:

Some City By City Photography Links, Some Questionable Philosophy, Some Reason/Anti-Reason Recycled Links Touching Along The Edges Of Postmodern Problems

-Via Mick Hartley, Lu Wenpeng photos of Paris Colors & Shadows.  People.  Light and shade.  Colors and shapes.

-As posted: Beauty, ugliness, youth, strength, and decay: Via Mick Hartley Bruce Davidson at Magnum’s ‘Subway (NYC subway during the 1980’s).

-Cool 5:38 video at the link. Mick Victor walks down the streets and alleyways of L.A. with camera in tow, his focus eventually drawn to some forms, shapes, colors or configuration. Some of those abstract photos here.

-Vivian Maier, the mystery street photographer from Chicago.

-It’s Vice (oh how tiresome the radical pose and how soon dull those who gather), but there’s earnest artistic ambition and innocence.

Bruce Gilden is mostly self-taught, and the accent couldn’t be any more Brooklyn.  Street photography can become muggy and full of kitsch, but I imagine it’s really hard to get right.

Coney Island!

For those especially drawn to observe, and be alone amongst a crowd, seeking moments of beauty, grace, and transcendence.  Where have you put your hopes?

What kind of relationship might you be in with such abstractions as that of human nature (your own deep impulses, passing thoughts, and possible motivations, as well as those of the people around you)?

What kind of relationship might you be in with such abstractions as nature and reality (the world your senses perceive, those laws and patterns likely enduring thought, the old knowledge become practice and the new knowledge on the edge of understanding, the truths which seem to little give nor receive, forgive nor remember)?

Are you really that alone?

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 might be 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?

Does this necessarily lead to the Reason/Anti-Reason debate we seem to be falling into?  The postmodern problems?

Interesting quotation from Quora, on Richard Feynman’s discussion of light in ‘QED: The Strange Theory Of Light And Matter’:

‘Mirrors and pools of water work pretty much the same way. Light interacts with electrons on the surface. Under the laws of quantum mechanics, each photon interacts with ALL of the electrons on the surface, and the net result is the sum of all possible pathways. If the surface is perfectly smooth, then most of the pathways cancel each other out, except for the one where the angle of incidence equals the angle of reflection. ‘

Click through for the illustrations to help explain Feynman’s theory, which fascinated me when I first came across it; much as I understand of it.

Have you ever seen sunlight reflecting off a body of water from a few thousand feet up in a plane?  A rainbow in a puddle with some oil in it?  A laser reflecting off a smooth surface like a mirror?

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?

F-30 Moving Carousel -1

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

Goya, that modern, had to make a living from the royal family: Goya’s ColossusGoya’s Fight With CudgelsGoethe’s Color Theory: Artists And ThinkersNASA Composite Image Of The Earth At Night…Beauty?Garrett Mattingly On Machiavelli-The Prince: Political Science Or Political Satire?

Repost-From The NY Times: Schlieren Photography

Monday Poem-Wallace Stevens & Some Quotes, Links & Thoughts

Six Significant Landscapes

I
An old man sits
In the shadow of a pine tree
In China.
He sees larkspur,
Blue and white,
At the edge of the shadow,
Move in the wind.
His beard moves in the wind.
The pine tree moves in the wind.
Thus water flows
Over weeds.

II
The night is of the colour
Of a woman’s arm:
Night, the female,
Obscure,
Fragrant and supple,
Conceals herself.
A pool shines,
Like a bracelet
Shaken in a dance.

III
I measure myself
Against a tall tree.
I find that I am much taller,
For I reach right up to the sun,
With my eye;
And I reach to the shore of the sea
With my ear.
Nevertheless, I dislike
The way ants crawl
In and out of my shadow.

IV
When my dream was near the moon,
The white folds of its gown
Filled with yellow light.
The soles of its feet
Grew red.
Its hair filled
With certain blue crystallizations
From stars,
Not far off.

V
Not all the knives of the lamp-posts,
Nor the chisels of the long streets,
Nor the mallets of the domes
And high towers,
Can carve
What one star can carve,
Shining through the grape-leaves.

VI
Rationalists, wearing square hats,
Think, in square rooms,
Looking at the floor,
Looking at the ceiling.
They confine themselves
To right-angled triangles.
If they tried rhomboids,
Cones, waving lines, ellipses
As, for example, the ellipse of the half-moon
Rationalists would wear sombreros.

Wallace Stevens

I quite like this one. Perhaps it’s because of what I see as a Romantic sensibility fitted to imagistic purpose.

As to that final stanza: That’s a lot of very lush language to describe what are, to my mind, very visual-field, mathematical concepts. Stevens was a poet of lush language, celebrating it like the old dandy he was, but also translating the Romantic arrangment of language to the spare, image-based aims of modernism. Make it new and strip it down.

Perhaps, this is more the tension occurring here rather than that of a frustrated mathematician.

I’ll try and stir the pot a bit:

‘…modern rationalism is what commonplace minds made out of the inspiration of men of discrimination and genius.’

Oakeshott, Michael. Rationalism In Politics And Other Essays. Indianapolis: Liberty Fund, 1991. Print. Pg 6.

One might ask what kind of genius? Artistic, linguistic and poetic? Or rather mathematical and physical? Parts of this debate could be said to stretch back to the Greeks, at least. They exist [such debates] all around us today, within our universities, politics and lives.

Personally, I’m reminded of many modern debates over reason, what it can do , what it can’t, and also many rationalist/anti-rationalist reactions to it.

The Romantic impulse generally involves a return to Nature and the countryside, away from civilization. The poet and the artist also invite one back to one’s own sense experience anew; the ambitious attempting to celebrate the emotions and grand themes without a hint of irony (love, death, war).

At least, many try and show us as we are and can be to ourselves.

But, this is also having some downstream effects, at least in German theory: 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…

The first modern?

Full slide show here.

“Fantasy abandoned by reason produces impossible monsters: united with her, she is the mother of the arts and the origin of their marvels.”

See Also On This Site: Goya’s Fight With Cudgels and Goya’s Colossus. A very good Goya page here.

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

Strands of a New, New Left are likely forming out of the excesses of identitarianism. From anti-trans TERF feminists, to many anti-establishment, anti-Boomer types (anti- sisterhood of the travelling ‘bourgeois’ pantsuit criticism), the identity-center is probably not holding.

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

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

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

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

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

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

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

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

Perhaps Tom Sowell’s ‘Black Rednecks and White Liberals‘ is worth revisiting, at least to break out of the white savior complex (which manisfests itself both in original Marxist class-warfare and current watered-down identity Marxism).

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

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

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

Which kind of center would I like to see hold?

Some previously posted links:

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

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

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

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

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

Jonathan Haidt At Minding The Campus: ‘Campus Turmoil Begins In High School’

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

-Daniel Dennett: ‘Postmodernism And Truth’

Via A Reader-Isaiah Berlin’s Lectures On The Roots Of Romanticism. Romanticism–>Modernism–>Postmodernism–>Wherever We’re Heading Now

Maybe it all started with Beethoven: Everyone’s a (S)elf.

On this site, see:

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

Correspondence here.

Link sent in by a reader.

Without a stronger moral core, will liberalism necessarily corrode into the soft tyranny of an ever-expanding State?

Since the 60’s, and with a lot of postmodern nihilism making advances in our society, is a liberal politics of consent possible given the dangers of cultivating a kind of majoritarian politics: Dirty, easily corrupt, with everyone fighting for a piece of the pie?

As an example, Civil Rights activists showed moral courage and high idealism, to be sure, but we’ve also seen a devolution of the Civil Rights crowd into squabbling factions, many of whom seem more interested in money, self-promotion, influence, and political power.

The 60’s protest model, too, washed over our universities, demanding freedom against injustice, but it has since devolved into a kind of politically correct farce, with comically illiberal and intolerant people claiming they seek liberty and tolerance for all in the name of similar ideals.

Who are they to decide what’s best for everyone? How ‘liberal’ were they ever, really?

Kelley Ross responds to a correspondent on Isaiah Berlin’s value pluralism, while discussing John Gray as well:

‘Now, I do not regard Berlin’s value pluralism as objectionable or even as wrong, except to the extend that it is irrelevant to the MORAL issue and so proves nothing for or against liberalism. Liberalism will indeed recommend itself if one wishes to have a regime that will respect, within limits, a value pluralism. I have no doubt that respecting a considerable value pluralism in society is a good thing and that a nomocratic regime that, mostly, leaves people alone is morally superior to a teleocratic regime that specifies and engineers the kinds of values that people should have. However, the project of showing that such a regime IS a good thing and IS morally superior is precisely the kind of thing that Gray decided was a failure.

Thus, I believe Gray himself sees clearly enough that a thoroughgoing “value pluralism” would mean that the regime of the Ayatollah Khomeini is just as morally justified as the regime of Thomas Jefferson. Gray prefers liberalism (or its wreckage) for the very same reason that the deconstructionist philosopher Richard Rorty prefers his leftism: it is “ours” and “we” like it better. Why Gray, or Rorty, should think that they speak for the rest of “us” is a good question. ‘

and about providing a core to liberalism:

‘Why should the state need a “sufficient rational justificaton” to impose a certain set of values? The whole project of “rational justification” is what Gray, and earlier philosophers like Hume, gave up on as hopeless. All the state need do, which it has often done, is claim that its values are favored by the majority, by the General Will, by the Blood of the Volk, or by God, and it is in business.’

And that business can quickly lead to ever-greater intrusion into our lives:

‘J.S. Mill, etc., continue to be better philosophers than Berlin or Gray because they understand that there must be an absolute moral claim in the end to fundamental rights and negative liberty, however it is thought, or not thought, to be justified. Surrendering the rational case does not even mean accepting the overall “value pluralism” thesis, since Hume himself did not do so. ‘

Are libertarians the true classical liberals? Much closer to our founding fathers?

————————————-

Related On This Site: From The NY Times Book Review-Thomas Nagel On John Gray’s New ‘Silence Of Animals’From Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

From Edward Feser: ‘Nagel And His Critics Part IV’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

John Gray Reviews Jonathan Haidt’s New Book At The New Republic: ‘The Knowns And The Unknowns’

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

What about black people held in bondage by the laws..the liberation theology of Rev Wright…the progressive vision and the folks over at the Nation gathered piously around John Brown’s body?: Milton Friedman Via Youtube: ‘Responsibility To The Poor’……Robert George And Cornel West At Bloggingheads: “The Scandal Of The Cross”

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

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

Mark Blyth, Riots Full Of Radicals & Watered-Down Marxism-Some Links

The idea of the ‘Splinternet’, being discussed in many quarters, is interesting.  Networks of global online collaboration, personally and professionally, are easily overshadowed by larger divergent and conflicting political, national and legal interests (China, The EU, America).

Here’s a refreshing jolt of Scottish insight and depressive realism for you (don’t know if I know enough to know about how much I think is true).  A lot of the problems in the tail need to be analyzed.

Dear Reader, if you’re thinking belief doesn’t matter, please check out what can happen to people when they come in and out of hope, attached to deeper system of belief, even if that system is generally an ideology with debatable epistemological roots.

Of course there are always violent knuckleheads at such events, but it’s remarkable how many people find themselves sharing common intellectual ground:

What you personally think is true, and what you know, can profoundly affect your experiences and the decisions you make.  This bleeds into the thousands of daily judgments your make, moral and otherwise.

Rod Dreher (formerly Catholic, currently Orthodox, religiously conservative but often writing for a liberal mainstream) brings up a former piece of his on Ta Nehisi Coates’ popularized racial identity separatism:  ‘Amy Cooper, Race, And Mercy’

‘He [Coates] set himself up to be disillusioned because he expected of liberalism something it couldn’t deliver. (“To expect too much is to have a sentimental view of life and this is a softness that ends in bitterness.” — Flannery O’Connor). He really seems to have thought that we were moving inexorably to the elimination of that particular evil in this world.’ And we are!

Jason Hill’s open letter to Ta-Nehisi Coates here. Theodore Dalrymple’s review of Coates.

To some extent, a Marxist or post-Marxist framework has won many minds, including those viewing the world primarily through the ‘-Isms’ (feminism, environmentalism, racism, liberation theology, a politics prioritizing collective identity, constant radical overthrow of anything established).

Change becomes an immediate necessity, and any injustice, or perceived injustice, becomes an actionable reality.  Any established tradition, practice, or responsibility someone else has decided to carry becomes oppressive.

Unfortunately, such a view, mainstream in many quaraters, never really condemns violence in pursuit of its aims.

 

If identity politics is a watered-down form of Marxism [quite a bit of truth in this] then some Leftists are advocating a return to more pure Marxism, in the face of institutional weakness and capture (‘woke’ elites, competitive globalism and flabby, high liberal institutionalism, ‘neo-liberals’ etc.).  A lot of the industrial utopianism Marx advocated (dependent upon and reactive to Hegelian (H)istoricism and a ridiculously reductive materialism), is easily transferable to computing technology and (S)cience.

In America, personally, I believe a more religious, more traditional civil fabric is being eroded in favor of…something else (freedom of speech and religious liberty perhaps no longer enjoying a popular majority).

As for my thinking, the Platonic model found in the Republic (one of many models I’m using), keeps me up at night:  Benjamin Jowett’s translation of Plato’s Republic can be found here.

On this site, see:

From The Liberal Bastions-James Baldwin, Often…Jason Hill’s open letter to Ta-Nehisi Coates here. Theodore Dalrymple’s review of Coates:

James Baldwin’s works are there to be read and thought about, his words and ideas echoing in your mind; your words formed in response.

Take or leave those words and ideas. You can write a paper, and forget them. They may deeply move and stir your moral imagination, or not.

Such is freedom.

Related On This Site: What about black people held in bondage by the laws..the liberation theology of Rev Wright…the progressive vision and the folks over at the Nation gathered piously around John Brown’s body?: Milton Friedman Via Youtube: ‘Responsibility To The Poor’……Robert George And Cornel West At Bloggingheads: “The Scandal Of The Cross”

As to politics and social institutions, sent in by a reader, here’s a talk given by John McWhorter about his views in ‘Losing The Race‘, a man who strikes me as politically amorphous, unsatisfyingly moderate for some, and often very sensible. As has been the case for a while, there [are] a whole range of views out there

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

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

Bat-Flu Blues, Street Life & Some Utopians Are Seemingly Quite Happy With New Authority Even If Utopia Hasn’t Arrived-Some Links

Via Darwinian Conservatism on the COVID-19: ‘The CDC Lowers Its Estimate of the COVID-19 Infection Fatality Rate‘:

‘The general lesson from all of this is that when people understand what kind of pandemic they are facing, their behavioral immune system will motivate them to spontaneously change their behavior in adaptive ways to mitigate the health costs of the pandemic through social distancing, while also securing the social benefits of freedom of movement.’

I’m as much concerned about many ideas afoot in the Republic, the people we’ve elected, and the incentives those people are receiving, as I am about the disease.  We’ve been rewarding many weak, often incorrect, and sometimes, hysterical voices in our current institutional landscape.

We also have a lot of large, semi-functional bureaucracies out there, full of people who haven’t been elected making decisions.

I try and get information from many sources.

Speaking of information, Youtube appears to be mainstreaming and monetizing itself apace, while Twitter still seems to be amplifying LI=Loudest ignorance and selecting for LAB=Loud Activist Bias.

As many readers know, I have full trust and absolute confidence in the Twitter Trust & Safety Council.   In an attempt to be as fair as I can, however, I suspect some Twitter problems are all-too-human.  This could merely include the sentimental soft spots and biases of a few people scaled-out across the network, now involving lots of money and influence.   If you’re building something other people use, perhaps it’s best not to scale-out your own biases and sentimental soft spots and tell users it’s raining.

Dear reader, this is why I write a blog with a few thousand followers.

Enjoy the rain!

As for the tendency in engineering types towards techno-utopianism which I’d argue could do with a good humanities, history or legal education (not necessarily the kinds of education available these days with so much bad institutional stewardship and capture):  Today’s well-designed new software platform (if it’s lucky enough to gain traction), could well become tomorrow’s flea-market or center of online blight, with pockets of prostitution, drug-running and the occassional murder.

Do you want the online cops to run another dragnet for wrongthink while they unroll a new murderer-friendly outreach program?

Incentives matter.

It’s always worth a reminder:  If you choose play the activist game, don’t be surprised if your partners suddenly flip-over the board, start throwing pieces around and claiming you are the new oppressor.  The logic was there all along, after all.

Change, but at what cost?

As for my sentimental soft spots, here are a few things a reader points out (I’m into more classical guitar music, blues-based rock, some folk and a little jazz).

I had never thought to put these two together, so thank you.  There’s a message in here, but you’ll have to dig it out yourself:

We Real Cool

The Pool Players.  Seven At The Golden Shovel.

We real cool. We
left school.  We

lurk late.  We
strike straight. We

sing sin. We
thin gin. We

Jazz June. We
die soon.

Gwendolyn Brooks

Are You Liberated? A Link To Carlo Lancellotti-Still Looking For Contrary Thinkers But Also Good Luck With Your Prognostications

Carlo Lancellotti, on the works of Italian political thinker, Augusto Del Noce.

Full piece here, which could have some explanatory insight:

Del Noce’s emphasis on the role of Marxism in what I called the “anti-Platonic turn” in Western culture is original, and opens up an unconventional perspective on recent cultural history. It calls into question the widespread narrative that views bourgeois liberalism, rooted in the empiricist and individualist thought of early modern Europe, as the lone triumphant protagonist of late modernity. While Del Noce fully recognizes the ideological and political defeat of Marxism in the twentieth century, he argues that Marxist thought left a lasting mark on the culture, so much so that we should actually speak of a “simultaneous success and failure” of Marxism. Whereas it failed to overthrow capitalism and put an end to alienation, its critique of human nature carried the day and catalyzed a radical transformation of liberalism itself. In Del Noce’s view, the proclaimed liberalism of the affluent society is radically different from its nineteenth-century antecedent precisely because it fully absorbed the Marxist metaphysical negations and used them to transition from a “Christian bourgeois” (Kantian, typically) worldview to a “pure bourgeois” one. In the process, it tamed the Marxist revolutionary utopia and turned it into a bourgeois narrative of individualistic liberation (primarily sexual).’

From where I stand: Many people can be seen clamoring towards (S)cience these days (or at least claiming some of its authority), but the people doing science are, well, doing science.  They might be informed by their political beliefs, but their political beliefs shouldn’t be present in their work.  Natural philosophy, mathematics, statistical modeling, empirical research etc. go on in the public and private sector, despite potentially serious supply/demand and other structural issues.

Institutional capture, however, also continues, and incentives within institutions.  Many Arts & Humanities departments have been over-run by the ‘studies’ types, especially within administrations.

Activist sexual, moral and political liberationists could be said to be the driving force behind much in American life right now.  Such movements tend to attract true believers who punish their enemies, seeking administrative/bureaucratic control of our institutions and political life.

The postmodern roots are pretty deep.  Good luck with your prognostications:

When it comes to the arts, do you know what’s coming next?:

It’s not so much that change is occuring, but in pointing out the change agents, and many ideas driving change, and questioning many such ideas opens one up to the mob.

Other critiques and criticisms along the same vein, gathered on this blog over the years:

-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.’

John O’ Sullivan at The New Criterion remembers Robert Conquest:

“Those teach who can’t do” runs the dictum,

But for some even that’s out of reach:

They can’t even teach—so they’ve picked ’em

To teach other people to teach.

Then alas for the next generation,

For the pots fairly crackle with thorn.

Where psychology meets education

A terrible bullshit is born.’

Ken Minogue:

‘Olympianism is the characteristic belief system of today’s secularist, and it has itself many of the features of a religion. For one thing, the fusion of political conviction and moral superiority into a single package resembles the way in which religions (outside liberal states) constitute comprehensive ways of life supplying all that is necessary (in the eyes of believers) for salvation. Again, the religions with which we are familiar are monotheistic and refer everything to a single center. In traditional religions, this is usually God; with Olympianism, it is society, understood ultimately as including the whole of humanity. And Olympianism, like many religions, is keen to proselytize. Its characteristic mode of missionary activity is journalism and the media.’

And:

‘Progress, Communism, and Olympianism: these are three versions of the grand Western project. The first rumbles along in the background of our thought, the second is obviously a complete failure, but Olympianism is not only alive but a positively vibrant force in the way we think now. Above all, it determines the Western moral posture towards the rest of the world. It affirms democracy as an ideal, but carefully manipulates attitudes in a nervous attempt to control opinions hostile to Olympianism, such as beliefs in capital or corporal punishment, racial, and otherforms of prejudice, national self-assertion—and indeed, religion

Not entirely unrelated:

John Gray begins a discussion of his book ‘The Silence Of Animals‘ with a quote from Conrad:

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Added bonus if you act now in the face of no possible objective knowledge.

Part of Bryan Magee’s series:

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Nietzsche directed his thought against Christian morality, secular morality (Kantian and utilitarian), was quite anti-democratic, and anti-Socratic.

Related On This Site: From The NY Times Book Review-Thomas Nagel On John Gray’s New ‘Silence Of Animals’.

A Few Thoughts On The Stanford Encyclopedia Of Philosophy Entry: Nietzsche’s Moral And Political Philosophy..

From Edward Feser: ‘Nagel And His Critics Part IV’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

John Gray Reviews Jonathan Haidt’s New Book At The New Republic: ‘The Knowns And The Unknowns’

-Are we really progressing…can we be more clear about means and ends? Via Youtube-Samuel Huntington On ‘The Clash Of Civilizations’Repost-Classical Liberalism Via Friesian.Com-‘Exchange with Tomaz Castello Branco on John Gray’

Sunday Quotation: From Jonathan Bennett On Kant…Link To An Ayn Rand Paper By George Walsh: The Objectivist Attack On Kant…From Bryan Magee’s Talking Philosophy On Youtube: Geoffrey Warnock On Kant

Wasn’t judge Napolitano a Catholic libertarian?: Youtube Via Reason TV-Judge Napolitano ‘Why Taxation is Theft, Abortion is Murder, & Government is Dangerous’

This blog seems to be drifting along deeper currents, leaving many issues unresolved.

 

After The Words Are Written-Some Links

I find myself drawn to photos of empty fields and abandoned buildings, with good composition and horizon lines meeting somewhere far-off; quiet places with natural forces at work.

Perhaps I’m fairly introverted, caught in the rushes of daily life.  Such images can even seem like indulgences.

Don’t pity the traveler in a train observing himself observing the passing scenery; snatches of a clean suburb whose gabled rooves give way to rows of derelict houses, given over to the falling rain.

After the words are written, the desire for awe, beauty, and symmetry remain.

-Some links on ideas and trying to contextualize the modern Self:

James Lileks responds to an Atlantic piece which reflects upon the modernist influence. From the Atlantic piece.

‘At their best, the Schiffs can be models for renewing the unquenched aspiration of a century ago, to place art and its imaginative demands at the center of an effort to build a more humane future’

Humane.  Human.  Human rights.  Make it new.  Break with the past.  Shape man’s destiny upon new foundations of knowledge, explore new possibilities, and perhaps shape men themselves.

Why, there’s a whole philosophy under there.  Not a religion necessarily, and not always moral claims to knowledge, but a whole framework nonetheless.

Well, some of it, anyways.

Lileks responds:

‘There is no morality in art. There is morality in religion; there are philosophical objectives embedded in politics. The two are intertwined in a society and reflected in its art. When you sever art from its cultural moorings and make “newness” the overriding criterion by which the merits of a work are judged, then anything is possible. This results in crap. Not always’

James Joyce, Virginia Woolf, Ezra Pound, the Bauhaus, the imagists, the futurists etc. Some of those influences have morphed into post-modernism or where such currents have flowed and keep flowing.

Lileks’ take:

‘The primary urge of the revolutionary and the modernist and the adolescent: impatience.’

So, do we aim for maturity?  Reverence?  Good old Longfellow?

Food for thought.

Science, technology, mathematics are doing okay, but I think will become increasingly subject to the anti-science claims of some postmodernist mystics, as well as many people seeking primary purpose through political and ideological doctrines.

You didn’t think all of these folks turning their life stories into political narratives were just going to leave you alone, did you?

Full interview here.

From Dr. Steven Hicks:

‘In the shorter term, postmodernism has caused an impoverishment of much of the academic humanities, both in the quality of the work being done and the civility of the debates. The sciences have been less affected and are relatively healthy. The social sciences are mixed.

I am optimistic, though, for a couple of reasons. One is that pomo was able to entrench itself in the second half of the twentieth century in large part because first-rate intellectuals were mostly dismissive of it and focused on their own projects. But over the last ten years, after pomo’s excesses became blatant, there has been a vigorous counter-attack and pomo is now on the defensive. Another reason for optimism is that, as a species of skepticism, pomo is ultimately empty and becomes boring. Eventually intellectually-alert individuals get tired of the same old lines and move on. It is one thing, as the pomo can do well, to critique other theories and tear them down. But that merely clears the field for the next new and intriguing theory and for the next generation of energetic young intellectuals.

So while the postmodernism has had its generation or two, I think we’re ready for the next new thing – a strong, fresh, and positive approach to the big issues, one that of course takes into account the critical weapons the pomo have used well over the last while’

Via Mick Hartley:  ‘The Geometry of Emptiness: A Journey Through France’s Diagonal du Vide

-Photographer Ben Marcin has a series called ‘Last House Standing.’ Solitary row-homes…the only ones left on the block.

-From Popular Mechanics, ‘Creepy Abandoned Military Sites From Around the World.

They designed a city in the heart of Brazil that really doesn’t work for people: Brasilia: A Planned City

No thanks to living in planned communities upon someone else’s overall vision.: Roger Scruton In The City Journal: Cities For Living–Is Modernism Dead?Repost-Via Reason: ‘Salvador Allende’s Cybersocialist Command Center’From Grist.Org Via The New Republic Via The A & L Daily: ‘Getting Past “Ruin Porn” In Detroit’

A structure in the desert…not even a city Update On LACMA, Michael Heizer And The ‘Levitated Mass’-Modern Art And The Public;..where is modernism headed? Via Youtube: Justin, The Horse That Could Paint

Repost-Catholic Thinking Applied To Modern Political Orders-Edward Feser & Some Links & Sunday Thoughts: It’s Getting Tougher To Defend Quiet Paths

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).

Feser borrows from this paper:

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:

Pantheism: Pantheism is the belief that reality is identical with divinity, or that all-things compose an all-encompassing, transcendent god. Pantheist belief does not recognize a distinct personal God.

Occasionalism: God alone has causal efficacy, and the apparent causal power of created things is illusory.

Concurrentism: God not only conserves things in existence, but also must concur or cooperate with their activity if they are to have any efficacy.

Conservationism: Created things not only have causal power, but exercise it completely independently of God.

Atheism: Atheism is, in the broadest sense, an absence of belief in the existence of deities. Less broadly, atheism is a rejection of the belief that any deities exist. In an even narrower sense, atheism is specifically the position that there are no deities.

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.

I’ve always loved this Ralph Waldo Emerson quote (or my idea of the quote, anyways):

‘I hate quotations. Tell me what you know.’

This morning I had the thought that the minimalist/deflationist response might be:

‘About what?’

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…’

…that’s very disappointing:’

Blackburn on Richard Rorty here.

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’

And on Richard Rorty:

‘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.’

This Wendell Berry quote, from on “tolerance and multiculturalism,” from his essay “The Joy of Sales Resistance”, has stayed with me:

‘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.’

Please do keep in mind Wendell Berry is NOT going to buy a computer.

Hmmm….he’s a little out there, but Alexander Stoddart’s a classicist, working in a medium with less immediacy but long pedigree:

Related On This Site:

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

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

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

Via C-SPAN-The Historical Context Of Allan Bloom

Thanks to a reader.

Quite a varied discussion on Bloom’s surprise 1987 bestseller: ‘The Closing Of The American Mind

Does rock/popular music corrupt the souls of youth in preventing them from evening-out the passions; from pursuing higher things that a quality humanities education can offer?

Might such a lack allow political ideology to offer young people something to do, something to be, and something of which to be a part?

A questioning of premises, with varied disagreement, including that from an Emersonian.

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

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

Repost-From Darwinian Conservatism: ‘Nietzsche–Aristocratic Radical or Aristocratic Liberal?’

-Update And Repost: ‘A Few Thoughts On Allan Bloom–The Nietzsche / Strauss Connection’

Various Products Of Radical Reason And Reactions To Them- John Gray At The New Statesman

Repost-Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’

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Many of the arguments surrounding ‘pure’ democracy and the eventual inclusion of everyone into an arrangement of equal political representation (one voice, one vote) can be fruitfully analyzed from a Hayekian perspective.

Many radical ideologists and idealists driving political change claim the above as justification for having eroded current institutional arrangements, of course.

This isn’t necessarily because such folks don’t have knowledge (we all have some knowledge, despite a collective madness usually residing in crowds, and despite everyone in a crowd knowing many different things even if they chose not to exercise such knowledge while in the crowd).

Rather, as Hayek offers, it’s because the knowledge simply doesn’t exist to run an economy from a central point, nor design and encompass a language from the top down, nor rationally plan how everyone ought to live through collective committee and/or pure democratic representation. Such an ideal, thus, will never be realized.

Often, such idealism travels accompanied by undue faith in rationalism where claims to knowledge are used to defend one’s personal beliefs, interests, reputation and ideological commitments: As though it were all purely ‘rational,’ when, in fact, the reasoning comes later.

Often, undue weight is placed in scientism, where relatively limited understanding of recent scientific findings are pressed into service for political and ideological goals. Obviously, such activity often leads the sciences become a tool to engineer and plan people’s lives in the political realm, rather than trying to figure out how nature works, or engineer systems that can understand and manipulate the natural world. Often the appeal is made to ‘truth-by-consensus’

Now, of course, this doesn’t discredit the work of all economists, scientists, Dr. Johnson’s dictionary (but probably Esperanto), nor the importance of Statesman to have specific wisdom, knowledge and experience.

But, as to the reasons given for constant radical change towards pure and equal representative democracy in the area of political philosophy, Hayek has much to offer.

On this site see:Friedrich Hayek Discussion On Bloggingheads. Bruce Caldwell discusses his then new book on Hayek.

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’

.A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”From Bryan Magee’s Talking Philosophy On Youtube: Geoffrey Warnock On KantSome Friday Quotations: (On) Kant, Locke, and Pierce

-Via a reader, via bloggingheads: Thomas Leonard and Glenn Loury discuss ‘The Power Of The Progressive

Glenn Loury via the comments:

‘Hayek’s argument against planning was rooted in his views about how to assimilate the knowledge relevant to economic decisions that, necessarily in a modern society, is dispersed among millions of distinct individuals. What feasible mechanisms of social action would allow this diffused information to be most efficiently brought to bear on decisions about the use of scarce resources? How can the actions of myriad individual producers and consumers be so coordinated as to exploit most effectively the specialized knowledge which each possesses about their respective circumstances?

His answer, of course, was that central planning could not improve upon — and invariably would lead to outcomes much worse than — what can be achieved via the price system operating within competitive markets where institutions of private property and freedom of contract are respected, and where individuals enjoy liberty to puruse their own best interests, as they understand them.

This, I wish to insist, is a profound insight into the functioning of economic systems which — though subject to qualification and exception — is largely a correct conclusion with far-reaching implications for the design of economic institutions and the conduct of public affairs. To my mind, the world’s history since publication of The Road to Serfdom has largely vindicated Hayek’s concerns…

by animalitobaby