Still funny in my opinion: Who reads the newspapers?
But, still to me, even funnier: Yes, that’s a Chinese brothel.
This is a classy joint. A real time capsule.
Like as the waves make towards the pebbled shore,
So do our minutes hasten to their end;
Each changing place with that which goes before,
In sequent toil all forwards do contend.
Nativity, once in the main of light,
Crawls to maturity, wherewith being crown’d,
Crooked elipses ‘gainst his glory fight,
And Time that gave doth now his gift confound.
Time doth transfix the flourish set on youth
And delves the parallels in beauty’s brow,
Feeds on the rarities of nature’s truth,
And nothing stands but for his scythe to mow:
And yet to times in hope my verse shall stand,
Praising thy worth, despite his cruel hand.
Spades take up leaves
No better than spoons,
And bags full of leaves
Are light as balloons.
I make a great noise
Of rustling all day
Like rabbit and deer
But the mountains I raise
Elude my embrace,
Flowing over my arms
And into my face.
I may load and unload
Again and again
Till I fill the whole shed,
And what have I then?
Next to nothing for weight,
And since they grew duller
From contact with earth,
Next to nothing for color.
Next to nothing for use.
But a crop is a crop,
And who’s to say where
The harvest shall stop?
On The Manner Of Addressing Clouds
Gloomy grammarians in golden gowns,
Meekly you keep the mortal rendezvous,
Eliciting the still sustaining pomps
Of speech which are like music so profound
They seem an exaltation without sound.
Funest philosophers and ponderers,
Their evocations are the speech of clouds.
So speech of your processionals returns
In the casual evocations of your tread
Across the stale, mysterious seasons. These
Are the music of meet resignation; these
The responsive, still sustaining pomps for you
To magnify, if in that drifting waste
You are to be accompanied by more
Than mute bare splendors of the sun and moon.
‘From the earliest days of his emergence, the Rationalist has taken an ominous interest in education. He has a respect for ‘brains,’ a great belief in training them, and is determined that cleverness shall be encouraged and shall receive its reward of power. But what is this education in which the Rationalist believes? It is certainly not an initiation into the moral and intellectual habits and achievements of his society, an entry into the partnership between present and past, a sharing of concrete knowledge; for the Rationalist, all this would be an education in nescience, both valueless and mischievous. It is a training in technique, a training, that is, in the half of knowledge which can be learnt from books when they are used as cribs. And the Rationalists’s affected interest in education escapes the suspicion of being a mere subterfuge for imposing himself more firmly upon society, only because it is clear that he is as deluded as his pupils. He sincerely believes that a training in technical knowledge is the only education worth while, because he is moved by the faith that there is now knowledge. He believes that a training in ‘public administration’ is the surest defence against the flattery of a demagogue and the lies of a dictator.’
From The Stanford Encyclopedia Of Philosophy’s entry on Oakeshott:
‘The Rationalist, unaware of the local origins of the universal principles he thinks he has identified, disparages knowledge gained through experience and rejects it in favor of something called reason. Whether deductive or computational, this abstract reason is thought to guarantee a degree of certainty that experience and judgment cannot provide. The fallacy of Rationalism, in other words, is that the knowledge it identifies as rational is itself the product of experience and judgment. It consists of rules, methods, or techniques abstracted from practice, tools that, far from being substitutes for experience and judgment, cannot be effectively used in the absence of experience and judgment.’
We all have experiences and form judgments based upon them. Each of us, no matter how talented, can get only so far on technical manuals and textbooks alone. Deduction from principles and allegiance to those principles doesn’t necessarily guarantee any particular knowledge of politics, let alone the abstract category of ‘politics’ so commonly claimed by many in the modern world.
Maybe this applies to economics as well, dear reader:
I wonder if this can’t be applied to those who, in claiming loyalty to a particular set of ideas or political doctrines, claim not only the legitimacy of their feelings under such doctrines, but ‘feelings’ in general.
No one has ever felt before me!
Such claims usually travel under ideas of liberation (from tradition, from marriage, from existing relationships, from whatever ‘oppression’ was to be found internally or externally, personally or politically).
The French Revolution as It Appeared to Enthusiasts at Its Commencement
Oh! pleasant exercise of hope and joy!
For mighty were the auxiliars which then stood
Upon our side, we who were strong in love!
Bliss was it in that dawn to be alive,
But to be young was very heaven!—Oh! times,
In which the meagre, stale, forbidding ways
Of custom, law, and statute, took at once
The attraction of a country in romance!
When Reason seemed the most to assert her rights,
When most intent on making of herself
A prime Enchantress—to assist the work
Which then was going forward in her name!
Not favoured spots alone, but the whole earth,
The beauty wore of promise, that which sets
As at some moment might not be unfelt
Among the bowers of paradise itself )
The budding rose above the rose full blown.
What temper at the prospect did not wake
To happiness unthought of? The inert
Were roused, and lively natures rapt away!
They who had fed their childhood upon dreams,
The playfellows of fancy, who had made
All powers of swiftness, subtilty, and strength
Their ministers,—who in lordly wise had stirred
Among the grandest objects of the sense,
And dealt with whatsoever they found there
As if they had within some lurking right
To wield it;—they, too, who, of gentle mood,
Had watched all gentle motions, and to these
Had fitted their own thoughts, schemers more wild,
And in the region of their peaceful selves;—
Now was it that both found, the meek and lofty
Did both find, helpers to their heart’s desire,
And stuff at hand, plastic as they could wish;
Were called upon to exercise their skill,
Not in Utopia, subterranean fields,
Or some secreted island, Heaven knows where!
But in the very world, which is the world
Of all of us,—the place where in the end
We find our happiness, or not at all!
Robert Conquest reminds of what can happen in institutions as conventions harden, mediocrity and rule-following abounds, and where incentives matter:
“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.’
Link sent in by a reader. What about the humanities, and cleaning up the postmodern mess (and where political doctrines fill the void)?
According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.
Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.
Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.
Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.
On this site, see: Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’
Is there anybody whom you trust to decide what you should and shouldn’t read?
Parents? Great authors? Public intellectuals? Professors? God? Laws and lawmakers? Religious leaders? A school-board? A democratic majority? People who think like you? A Council of Cultural Marxists?
The Department of Institutionalized Idiocy?
uploaded by mattbucher
Lozada took a look at some of Samuel Huntington’s work: ‘Samuel Huntington, a Prophet For The Trump Era:‘
‘Huntington blames pliant politicians and intellectual elites who uphold diversity as the new prime American value, largely because of their misguided guilt toward victims of alleged oppression. So they encourage multiculturalism over a more traditional American identity, he says, and they embrace free trade and porous borders despite the public’s protectionist preferences. It is an uncanny preview of the battles of 2016. Denouncing multiculturalism as “anti-European civilization,” Huntington calls for a renewed nationalism devoted to preserving and enhancing “those qualities that have defined America since its founding.”
Worth a read, though the comments are sadly predictable (Democracy Dies in Darkness!)
Here is Huntington, before his death, discussing ‘The Clash Of Civilizations:’
A few central quotes from this article on Huntington here:
“Huntington was instinctively a conservative because he valued an ordered society, but he also championed conservatism as a necessary instrument to defend liberal institutions against communism. In many of his books he attacked idealistic liberals for holding such institutions to impossible, utopian standards that undermined their effectiveness in the world.”
“An iconoclast to the core, Huntington never threw his lot in with left or right. He was too statist to be a libertarian, too realist to embrace neoconservatism, and too sympathetic to nationalism, religion and the military to identify with liberal Democrats. As a conservative Democrat, then, he is an intellectual rarity.”
Francis Fukuyama uses some Hegel and Samuel Huntington…just as Huntington was going against the grain of modernization theory…:Newsweek On Francis Fukuyama: ‘The Beginning Of History’…Francis Fukuyama At The American Interest Online: ‘Political Order in Egypt’
Political Order In Changing Societies info here, a book likely worth your time.
See Also: Google books has ‘Who Are We?: The Challenges To America’s National Identity‘ (previews) available.
From The Atlantic: Samuel Huntington’s Death And Life’s Work…From The American Interest Online: Francis Fukuyama On Samuel Huntington…From Foreign Affairs Via The A & L Daily: ‘Conflict Or Cooperation: Three Visions Revisited’