As to Islamic terrorism: The same problem regarding FBI policy moral equivocation (it’s all terrorism and who knows what Malik Faisal Akram’s motives were?) could lead to an uncomfortable question: What institutional downsides have come through doctrines of social change?
My skepticism in electing Obama came from what I regarded as the illusion that electing someone with African ancestry would actually bridge our history. Was our political apparatus and political class up for such a task? I don’t know another, better way, around this especially difficult problem, but here we are.
The views of the old Civil Rights Squad, from my point of view, are understandable, emerging from long history and direct experience. The injustice is bone-deep, and one need only read a little of the Harlem Renaissance, on civil disobedience, or listen to a majority of American popular music to share in it enough to generate understanding and fellow-feeling (you know, some of what a good humanities education is for). Such injustice creates pain, loss, anger and despair. Radical doctrines create promises of healing, belonging, targets of resentment and hope/purpose/explanations. Radical doctrines also mobilize this sentiment into direct political action.
The success of these ideas, and all ideas, really, should be judged on results, not intentions. Over-promising and under-delivering usually leads to more suffering. The poorest and weakest among us will generally suffer the most. Such ideas will be followed to their logical conclusions until enough people get tired of such reality, and make different choices.
Many wrongs, piled together, don’t necessarily make rights. These are deeper problems.
Here’s a poem that’s stayed with me all these years:
The Bean Eaters
They eat beans mostly, this old yellow pair. Dinner is a casual affair. Plain chipware on a plain and creaking wood, Tin flatware.
Two who are Mostly Good. Two who have lived their day, But keep on putting on their clothes And putting things away.
And remembering … Remembering, with twinklings and twinges, As they lean over the beans in their rented back room that is full of beads and receipts and dolls and cloths, tobacco crumbs, vases and fringes.
Optical devices were likely common practice more than is commonly known these days, way before the camera, the television etc.
As previously posted:
Just as optics revolutionized the sciences and the boundaries of human knowledge, from Galileo to Newton and onwards, Tim Jenison wonders if optics may have revolutionized the arts as well.
‘But still, exactly how did Vermeer do it? One day, in the bathtub, Jenison had a eureka moment: a mirror. If the lens focused its image onto a small, angled mirror, and the mirror was placed just between the painter’s eye and the canvas, by glancing back and forth he could copy that bit of image until the color and tone precisely matched the reflected bit of reality.’
Good Vermeer page here for a refresher on the Dutch master.
Penn & Teller helped make a documentary which has gotten good reviews, entitled ‘Tim’s Vermeer.‘
‘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?
Bhattacharya’s view of the potential Covid-19 end-game: Everyone’s likely to get the disease, and you may even end-up getting it twice. It will circulate like the flu.
In the meantime, for your consideration: Get vaxed, and/or accept the much, much higher risk of severe illness and harm against the much lower risk of vaccine damage. The older you are, and the more co-morbidities you have, the more risk you carry. The goal is to reduce the severity of the disease upon first contact. Try not to get it, but deal with risk appropriately, balancing your interests accordingly. If you get it, increase your odds to get over it with as little loss as possible.
Of note: This logic runs counter to many current political and bureaucratic incentives to contain the disease, claim credit for current institutional authority and outcomes, or write it off altogether. A lot of people are heavily invested (personally, emotionally, identity-wise, money-wise, career-wise and ideologically etc.) in all kinds of stuff.
Unfortunately, the disease has coincided with our crises of instutional authority.
‘Interesting times’ indeed…what’s your strategy?
My dead horse: If you accept that (S)cience only gives you a method and a process for arriving at truth, you’re a lot closer to living reasonably than not. Such ideas can be life-altering enough.
A caveat: If you find (S)cience to be a source of moral worth and political identity, suffusing you within the warm glow of belonging, you’ve probably missed a lot of the plot.
I expect a lot of scientists, many ‘rationalists’ and many New Atheists to continually become disappointed with human nature, the depth of ignorance found therein, and the incentives of politics and bureaucratic authority. Sooner or later, folks find themselves exasperated with the ideological zealot demanding to be heard from the back pews, claiming ideological certainty from a position of emotional righteousness.
So, put this method of knowing and arriving at truth in its proper place, and appreciate just how wonderful and useful it is. Integrate it and pursue it with respect. Have some courage when it’s needed. Know that it will always have skeptics and enemies, too.
—On that note:
How about we reclaim a good Humanities education?
Trying to ‘nudge’ good ol’ classical liberals back to sources of moral philosophy which prevent ideological takeover?
Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).
According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.
Friedrich Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.
Martha Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.
Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.
Via A Reader-Isaiah Berlin’s Lectures On The Roots Of Romanticism. Romanticism–>Modernism–>Postmodernism–>Wherever We’re Heading Now
Maybe it all started with Beethoven: Everyone’s a (S)elf.
Isaiah Berlin pretty much blackballed Roger Scruton, so it’s not all roses.
“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”
“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.
Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?
The nihilist claims are deeper than you may think, and the Nietzschean, and Will–>Will to Power German influence is also deeper than most people think; offering profound criticisms of the scientific project, liberalism, liberal institutions, and a secular humanism which is the air many folks breathe these days.
Here’s a somewhat similar vein of thought. From friesian.com:
Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’
Somewhere up in the clouds of Venus, there’s Phosphine [possibly]. So far, there’s no known naturally occurring reason for this, but that doesn’t mean there isn’t one. On Earth, when bacteria farts in our guts and in swamps, that’s when you get Phosphine. I’ll bet it smells nice.
Maybe in those clouds of sulfuric acid, racing above surface temperatures high-enough to melt lead, there’s some ammonia? Maybe this ammonia is neutralizing the cloud PH balance enough for some kind of bacteria to survive?
These are questions to which a little exploration can provide answers.
You know the moment you notice that the world has fallen away for awhile? You’re leisurely enjoying a photograph, or a painting, or a poem…
‘In the critical terminology of the time, Ghirri’s close-up photographs of the details of atlases and other maps question the link between signifier and signified, referring to a supposedly ‘natural’ environment that has long since become a simulacrum, and revealing the specific aesthetics harboured within ‘objective’ representation.’
The NIGHT of the BLURB! It’s postmodern, it’s (S)elf referential, it’s….alive. It’s dead. It’s…subjectivity and objectivity combined!
And now for a ‘modern’ poem.
The Snow Man
One must have a mind of winter To regard the frost and the boughs Of the pine-trees crusted with snow;
And have been cold a long time To behold the junipers shagged with ice, The spruces rough in the distant glitter
Of the January sun; and not to think Of any misery in the sound of the wind, In the sound of a few leaves,
Which is the sound of the land Full of the same wind That is blowing in the same bare place
For the listener, who listens in the snow, And, nothing himself, beholds Nothing that is not there and the nothing that is.
You’ll likely need an energy source (not necessarily our star, the warping effects of other massive bodies will do) and tens, if not hundreds, of millions of years to sustain an environment conducive to life. You’ll likely need lots of protection from cosmic rays and short-wave radiation as some kind of shield. If your planet, moon and/or body doesn’t possess an atmosphere, and is too small to maintain an electro-magnetic dynamo like Earth, then sub-surface water under a protective shell might be enough.
On the recent findings of at least 1/17 observational days of water plumes near the surface of the Jovian moon, Europa:
‘They used a spectrograph at the Keck Observatory that measures the chemical composition of planetary atmospheres through the infrared light they emit or absorb. Molecules such as water emit specific frequencies of infrared light as they interact with solar radiation.’
‘Paganini and his team reported in the journal Nature Astronomy on November 18 that they detected enough water releasing from Europa (5,202 pounds, or 2,360 kilograms, per second) to fill an Olympic-size swimming pool within minutes. Yet, the scientists also found that the water appears infrequently, at least in amounts large enough to detect from Earth, said Paganini: “For me, the interesting thing about this work is not only the first direct detection of water above Europa, but also the lack thereof within the limits of our detection method.’
This is potentially good news for the upcoming Europa clipper mission. Otherwise, how are you going to get at all that water beneath an icy shell at least 10-15 miles thick?
‘From its orbit of Jupiter, Europa Clipper will sail close by the moon in rapid, low-altitude flybys. If plumes are indeed spewing vapor from Europa’s ocean or subsurface lakes, Europa Clipper could sample the frozen liquid and dust particles. The mission team is gearing up now to look at potential orbital paths, and the new research will play into those discussions.
“If plumes exist, and we can directly sample what’s coming from the interior of Europa, then we can more easily get at whether Europa has the ingredients for life,” Pappalardo said. “That’s what the mission is after. That’s the big picture.”
Aren’t you getting a little excited at the prospect?:
‘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…’
‘What multiculturalism does is it paints people into the corner in which they happen to be born. You would think that people on the left would be very sensitive to the notion that one’s whole destiny should be determined by the accident of birth as it is, say, in a caste system. But what the multiculturalism dogma does is create the same problems that the caste system creates. Multiculturalism uses more pious language, but the outcome is much the same.’
Heavily influenced by the Chicago School, here he is arguing that the welfare state maintains some of the same dependence in the black community that slavery required.
Within the embrace of political coalitions promising a better world to come, ever on the horizon, uniting individuals beneath the ‘-Isms,’ against ‘the system’ in perpetuity, the maps don’t always line-up with the terrain.
The moral sentiments are engaged, certainly, and there are truths to tell, but not all the truths, and within groups on the march under a professed political banner, many important truths have already been ignored, trampled or passed on by.
Ideals, abstractions, self, professional and political interests are often no match for one’s own doubt in moments of quiet and honest reflection: The simple pleasures and patient work of the home and family. The lessons great works in the humanities can offer, the years-long deep dives into data and the mathematical patterns one didn’t expect to find in one’s backyard or on Mars; the long, bloody struggles of the past and the wisdom of experience, speaking to you directly after hundreds or thousands of years.
Freedom and thinking for one’s self is often harder, lonelier, more challenging and more rewarding than the modern ideals, moral crusades, and political activists would have you believe.
In pursuit of truth, your work is never done.
Those Winter Sundays
Sundays too my father got up early and put his clothes on in the blueblack cold, then with cracked hands that ached from labor in the weekday weather made banked fires blaze. No one ever thanked him.
I’d wake and hear the cold splintering, breaking. When the rooms were warm, he’d call, and slowly I would rise and dress, fearing the chronic angers of that house,
speaking indifferently to him, who had driven out the cold and polished my good shoes as well. What did I know, what did I know of love’s austere and lonely offices?
‘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).
‘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?
‘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:
“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.
Guilt and shame are the primary teaching tools of the old religion and the new, woke religion. If you don’t care, no one can make you care. This leaves many sociopaths with competitive advantage. For the rest of us, being an asshole to the ones you love and with whom you deal isn’t a laudable goal. As much as this is true, decent people have to strike a balance. Sometimes, when you think you have the truth, you must speak that truth, even to loved ones and even when it hurts.
You also need to hear the truth. This hurts, too. It’s really one of the only ways to make your life better and deal with the problems you have. Growth isn’t possible without it.
In the public square, I believe it’s necessary to fight against the true-belief of zealots and fools, while doing my best not to become either of these things myself. What truth I might have to tell, should be told. This [often] puts me on the side of religious liberty and tradition in the good old U.S. of A.
Sometimes it puts me on the side of (S)cience and (R)eason.
Such skepticism also recognizes the danger of bad ideas. A lot of people will find the framework of radical resentment to be sufficient in their lives.
Guilt and shame are also how ideologues make headway. This has consequences for all of us:
Below is a poem by Wendell Berry. Berry is chiefly agrarian, anti-technology and pro-environmental in his outlook. He’s also a traditionalist, who believes family and local associations come first.
For Berry, (M)an must return to family, traditional values and to the Earth. Technology corrupts and while business might scale, both create alienation and unrooted individuals.
Of course, a return to (Man) and (N)ature is not an uncommon view amongst poets, especially since the Romantic Poets in England. Around that time, (M)an, instead of God, became one of the highest things around. Serving the poor and dispossessed is the work of those who care about (H)umankind. Oh, how some people care. Man, did mad, bad Byron care.
It’s a mixed bag.
Here is a tweet by a MoMA curator of Architecture & Design. I mean, she’s Italian and likely has fellow-feeling for the guy, and he probably saved a lot of lives under rough circumstances, but….you know.
I worry about ‘maestros of humanity,’ because the same old human nature and reality await. In the meantime, what kind of world we live in has a lot to do with how well our maps of human nature and reality align with….human nature and reality.
Beneath Humanism and the sentiment now being extended to all living things (except the bugs we’ll all eat while singing Kum-ba-ya), are a lot of unsavory characters, ideologues, and future politicians.
To my mind, making heroes out of men, necessary though it is, often leads to disappointment; a reasonable part of life. Making something like a religion out of (H)umanism seems to be a permanent feature of ‘modern’ life, and a much deeper problem.
One thing Berry seems to be saying: A route to truth lies in overcoming shame.
Do Not Be Ashamed
You will be walking some night in the comfortable dark of your yard and suddenly a great light will shine round about you, and behind you will be a wall you never saw before. It will be clear to you suddenly that you were about to escape, and that you are guilty: you misread the complex instructions, you are not a member, you lost your card or never had one. And you will know that they have been there all along, their eyes on your letters and books, their hands in your pockets, their ears wired to your bed. Though you have done nothing shameful, they will want you to be ashamed. They will want you to kneel and weep and say you should have been like them. And once you say you are ashamed, reading the page they hold out to you, then such light as you have made in your history will leave you. They will no longer need to pursue you. You will pursue them, begging forgiveness, and they will not forgive you. There is no power against them. It is only candor that is aloof from them, only an inward clarity, unashamed, that they cannot reach. Be ready. When their light has picked you out and their questions are asked, say to them: “I am not ashamed.” A sure horizon will come around you. The heron will rise in his evening flight from the hilltop.
On that note, I am pretty pro-technology and science. While I have no particular quarrel with neuroscience on its own, pop-neuroscience is often a repository for the modern search for legitimate experiences and theories of the Self. In some quarters, this becomes the window-dressing to sell discredited ideologies.
Readers often come for the anti-woke sentiment, and stay for the personal charm and winning personality (kidding). I get complaints that I am too anti-woke. Or that I’m not anti-religious enough. Or that I’m too pro-religious.
A while ago, I wrote about Jeff Koons, and the removal of religious guilt and shame as a central idea in his work. I also frequently write about Marxism and neo-Marxism as relying on both liberation and revolutionary praxis for their survival. Such doctrines get nature and human nature horrifically wrong, but they get enough of both right, it seems.
Robert Hughes wasn’t a big fan of Koons, and looked at him with a skeptical, suspicious eye:
Celebrity, money, art and fame are mixed in a big bowl:
As posted, I think this except highlights the idea of liberating one’s Self from not only guilt and shame, but judgment. Artists and the avant-garde thrive in such space, but so do ideologues and the worst kinds of people, and a lot of what’s bad in people.
Many avant-garde have become avant-huitard.
Jeff Koons’ Made In Heaven blurred the line between art and porn, private experience and public show, innocence (so easily corrupted) and naive, narcissistic indulgence.
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:
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.’
‘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.’
‘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‘
Nietzsche directed his thought against Christian morality, secular morality (Kantian and utilitarian), was quite anti-democratic, and anti-Socratic.