Via UnHerd, A Discussion With Eric Zemmour-Plus Ca Change…

Via UnHerd, Freddie Sayers discusses immigration with Eric Zemmour, French right historian and politician on Islam, Immigration and French politics.

One has to disregard pretty much any mainstream outlet to discover information these days.

I guess I’m left with an anxious feeling…’

Well, watching the current tides in the West leaves me anxious as well.

As posted:

Christopher Caldwell filters conceptions of how a society should [be] through a Burkean lens.-‘Reflections On The Revolution in Europe: Immigration, Islam & The West

From the Mark Steyn show:

Theodore Dalrymple on Michel Houellebecq here:

‘Hou[e]llebecq has been accused of being a nihilist and cynic, but far from that, his work is an extended protest against nihilism and cynicism. It is true that he offers no solution to the problem, but it is not the purpose of novels, but rather of tracts, to offer solutions to such problems. For him to tell his readers to take up basket-weaving or some such as the answer to existential emptiness would in fact be an instance of that very existential emptiness.’

Here’s a brief Houellebecq interview on Tocqueville (I too was bored when I first read Tocqueville, but I hadn’t realized how deep and accurate so many of his observations were):

As previously posted:

Interview sent in by a reader with Houellebecq on his ‘Soumission,’ which, in his fictional world, imagined a soon-to-be Muslim candidate defeating a French nationalist candidate, followed by an ultimate submission of French society to Islamic law and political leadership.

Interesting discussion at the link (including a deflation of (R)acism as critical theory).

‘But now you’re asking words to mean something they don’t. Racism is simply when you don’t like somebody because he belongs to another race, because he hasn’t got the same color skin that you do, or the same features, et cetera. You can’t stretch the word to give it some higher meaning.’

On some of Houellebecq’s thinking behind the creative work:

‘Yes. It has to happen sometime and it might as well be now. In this sense, too, I am a Comtean. We are in what he calls the metaphysical stage, which began in the Middle Ages and whose whole point was to destroy the phase that preceded it. In itself, it can produce nothing, just emptiness and unhappiness. So yes, I am hostile to Enlightenment philosophy, I need to make that perfectly clear. ‘

Whoa, at least he’s relatively up front about that.

Isn’t it possible to reject Houellebecq’s modernity-is-dead worldview AND also put the universal claims of progressive, collectivist, ideological, postmodern, multicultural feminist discontents into their proper perspective? Perhaps without suggesting the end of the modern world and some presumed next stage to be reached?

And as for discussions of art: Is the book worth a read?

From the comments:

‘Those of you regarding e.g. feminism as somehow an antidote to the patriarchal impulses in enlightenment thinking or Islam, or in broader terms postmodern political and social movements as offering a ‘third way’, something totally new and immune from this dynamic of competitive decay and decline, forget the fact that these movements are themselves the most recent outgrowths of the emancipative instinct, one of the core features deeply rooted in Western thought ever since the renaissance, as Barzun described. As an Asian living in the West myself, I have to tell you that this instinct is simply not present as a core element in other civilisations, and is indeed distinctive about the West. That Japan and Korea, and for that matter every non-western nation, modernised without a countercultural ‘values’ rebellion is indicative in this regard. The west is going to be without allies as it goes with a whimper.

Under such a depressing worldview, hope is provided for by religion and mysticism, a return to medievalism. It is sad, because the West will truly die as it numbs its own most deeply embedded instincts in the process of conversion, but the mysticism is a form of hope for the masses, who never particularly cared for high ideals anyway.

Houellebecq seems to channel Spengler, who hardly anybody reads nowadays. But that such an interesting thinker is hardly glanced at today is an indictment of us, not of him.’

Also, from the comments. Hubristic, but there’s something to deflated nihilism:

‘This is why I love French writers and thinkers. Fascinating to read even if they are always wrong.’

As much as I’m hoping for a break-up of Islamist ideology, I suppose I’m hoping for some light into these dark, post-Enlightenment corners as well. Something other than the existential void and the ideas and ideologies which so often rush in.

I have to give Hollebecq credit, too, for as he points out, the major religions have been dealing with questions of purpose, suffering, telos, why, what, when, and the stuff human nature for a lot longer time.

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

Roger Sandall, Australian critic of romantic primitivism and the Western’s Left’s penchant for the Noble Savage: His home page where his essays can be found. Here’s “The Rise Of The Anthropologues

Robert Hughes, Australian and often fierce critic of modernism and post-modernism.

***I should add that Werner Herzog’s ‘Into The Abyss‘ was worth my time. Herzog is probably not a proponent of the death penalty, but I thought he left me to decide what I thought, and he didn’t flinch from the crime, the tragedy and the loss.

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?’

Sunday Quotation: Edmund Burke On The French Revolution

From Reason’s Hit And Run Blog: ‘It’s Everybody Bomb Anybody Who Draws Mohammed Day in France!’

Authority, Hierarchy And The Postmodern Soup-Some Brief Links & Thoughts

A reader sends a link: Curtis Yarvin is questioned by David Friedman in Yarvin’s debate with Robin Hanson over the truth claims of Futarchy.

Potential deeper subtexts-Monarchy vs anarcho-capitalism as forms of political arrangement and maybe some Hobbes v Locke in terms of property and incentives.

Hmmm….

Just as the Universitarian Universalists promote a mish-mash of secular humanism, ‘religion’-lite ethics and alignment with many progressive causes (rainbow flags aloft), some of what’s in the air is an undermining of legitimate forms of authority into the postmodern soup.

I’m pretty sure members of the activist Left have driven much of the social change beneath the banner of liberal ideals (rainbow flags aloft), and further entrenched an incredibly cynical and ruthless take on all forms of authority (generally people you don’t want in charge of anything).

Most radicals mostly see liberal idealism and pragmatism as obstacles to be defeated on the way to….liberation and revolutionary praxis.

From another reader: Has the Homo lineage, Homo Sapiens particularly, domesticated himself by forming coalitions of beta-males to resist the natural tendency towards one alpha male among a group of breeding females? Is utilizing fire (cooked food, protection) a primary means of this domestication? Have we carved out a little spot for guided evolution?

Bio-anthropology might have some insights.

The cleaner sciences tell us only about the laws of nature, and relatively little about the (how/why/what does it all mean?) questions we’re bound to ask about ourselves.

A minor aside: What’s with the academic and Romantic tendency to additionally celebrate broad and general categories like ‘women’ and ‘minorities’ under the idea of secular humanism (readers know I harbor skepticism towards the latest moral cause and the ‘-Isms’)?

I’d argue such skepticism is a political third-rail these days, but likely a longer-term good position to hold (you can support individuals and other people without such ideas).

I have feet in many camps, but I think each of us is subject to constant reinforcement and reification of our group’s basic beliefs (academics are no different). Tell me who you walk with and I’ll tell you who you are…to some extent.

Of note: When the economic and military strength of one nation (let’s say America) is over-estimated and due for an update, and that of another (let’s say China with cutting-edge AI capabilities) also doesn’t match current many estimations, treaties, and alliances…watch out. Conflict is more likely.

My take: There are, and will be, rules, and authority. This emerges from deep within us. Leaders are stewards. Sometimes the authority’s pretty corrupt (serving the wants/needs of individuals claiming to serve all but incentivized to serve their faction while enriching themselves). There’s always some corruption and politics is a necessary evil. Existing institutions can easily be co-opted, and usually will, by less honorable, loud, and driven people.

We can all actively benefit, but must be very careful handling, coalitions of men. Men in committed marriages, having earned respect for their judgment and experience, with large networks of business and social connections, motivated by an urge towards decency and protection of their families, are often the ones you want in charge.

And even then we swap them out every few years.

Repost-A Few Links On The Death Of Castro

Probably worth reposting:

Many folks have explained why Communist revolutions begin in violence and end in such misery, and why so many followers cling to these doctrines with a sort of religious fervor, selectively blind hope, and continued loyalty.

Or at least some folks held their ground and documented the mess:

Robert Conquest At The Hoover Institution: ‘When Goodness Won’

A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”…Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’

Michael Moynihan takes a look at how some in the Western media and in positions of influence have handled the death of what is essentially, a brutal dictator:

Still Stuck On Castro:

‘The preceding days have demonstrated that information peddled by Castro’s legion of academic and celebrity apologists has deeply penetrated the mainstream media consciousness, with credulous reporting sundry revolutionary “successes” of the regime: not so good on free speech, but oh-so-enviable on health care and education.’

and:

‘And how does Reuters describe Castro? After 50 years of brutal one-party rule, to apply the appellation “dictator” seems a rather contentious issue: “Vilified by opponents as a totalitarian dictator, Castro is admired in many Third World nations for standing up to the United States and providing free education and health care.” And again, we return to education and health care.’

Democratic socialism, and social democracy, are often just the distance some folks have migrated from their previous ideological commitments (tolerating market reforms and ‘neo-liberal’ economic policy out of necessity, not necessarily a change of heart nor mind).

For others it may be the distance they’ve unconsciously drifted towards such ideas more recently.

For other brave souls, it may be the distance required to stick one’s fingers into the political breezes which blow over the floor of the EU, in order to ‘stay engaged’:

Remember, this is the non-elected President of the EU Commission. 

With the death of #FidelCastro, the world has lost a man who was a hero for many. https://t.co/u0ULZoG8Fl

— Jean-Claude Juncker (@JunckerEU) November 26, 2016

Michael Totten relays an anecdote here:

He told me about what happened at his sister’s elementary school a few years after Castro took over.

“Do you want ice cream and dulces (sweets),” his sister’s teacher, a staunch Fidelista, asked the class.

“Yes!” the kids said.

“Okay, then,” she said. “Put your hands together, bow your heads, and pray to God that he brings you ice cream and dulces.”

Nothing happened, of course. God did not did not provide the children with ice cream or dulces.

 “Now,” the teacher said. “Put your hands together and pray to Fidel that the Revolution gives you ice cream and sweets.”

The kids closed their eyes and bowed their heads. They prayed to Fidel Castro. And when the kids raised their heads and opened their eyes, ice cream and dulces had miraculously appeared on the teacher’s desk.’

As previously posted:

Michael Moynihan reviewed Michael Moore’s ‘Sicko’ which praised the Cuban Health Care System.

Christopher Hitchens took a helicopter ride with Sean Penn, and that tracksuit-wearing strongman of the people, Hugo Chavez-Hugo Boss:

It’s a long way out of socialist and revolutionary solidarity, which continually occupies the South American mind. One more revolution: Adam Kirsch takes a look at Mario Vargas Llosa. The Dream Of The Peruvian.

——————

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

Related On This Site:  What Will De Blasio’s New York Look Like?-Some LinksSandinistas At The NY Times: ‘A Mayoral Hopeful Now, de Blasio Was Once a Young Leftist’Two Links On Diane Ravitch & School Reform

Repost-Troubling Signs And Leaving The Revolutionary Fold

Via Mick Hartley via Forward:  ‘Take It From A British Jew: Anti-Zionism Leads To Anti-Semitism.

A sensitive subject, and much deeper than party, ideology, or political ideal.  All may not be well in Europe due to demographics, immigration, rapid technological change challenging a rather poorly designed centralized bureaucracy.  The less there is, or is perceived to be, the uglier it tends to get.

—-

There are folks who break with the Left on many issues, and Bernard Henri-Levy has lately advocated not mere broad human-rights activism in Libya and Syria, but the use of military force in so doing.  Perhaps ‘neo-conservatism’ is a path not merely confined to the halls of U.S. power (still with a competent, but likely bloated and bureaucratized, military).

Still, I wonder if many men and women serving in the U.S. military, and their reasons why, would align with the reasons put forth by Henri-Levy…

‘Do it For U.N. Security Council…Do It For Bernard’ aren’t great recruiting slogans, I’m guessing.

Henri-Levy in a past interview:

“I hate competition of victimhood. But I also hate the idea of a big, huge, and empty concept of suffering…

Perhaps we simply aren’t ready for Henri-Levy’s more libertine, radical, French liberalism, which he displayed by coming over in the spirit of Tocqueville and pissing on the sides of our highways.   Why, he even helped Obama and Hillary Clinton pursue a course of action in Libya.

On that note, ‘neo-conservatism’ is a label of particular heretical significance on the Left, for neo-conservatives are often believers who’ve left the fold.

Perhaps the deep antipathy for religion, and its courageous equal application to Islam separated Hitchens from many peers (especially after Rushdie).  Perhaps a slow acculturation to life in the U.S. helped lead to support for the Iraq invasion:

The ACL-Who? It’s A Mess Out There

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

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

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

Did you think you’d just drive-on-by?

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

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

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

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

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

Pournelle’s Iron Law of Bureaucracy:

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

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

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

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

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

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

Still an interesting discussion:

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

Most of that industry never came back.

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

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

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

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

‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’

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

Ken Minogue-Wednesday Quotation & A Few Thoughts

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

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

From the book summary:

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

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

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

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

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

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

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

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

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

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

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

Thanks for puttering along, here, Dear Reader.

Some Links On The Loss Of Civic Virtue, Ideologues In The Humanities & Alas, The New Yorker

Andrew Sullivan and Antonio Garcia Martinez have a discussion (Judaism vs Christianity, time and distance shortening technologies, the darkness potentially coming as we dissolve our common, civic bonds).

Surely you trust the people in the Federal Government?

Surely!

Here’s James Lindsay on the ideologies and ideologues filling many gaps within our institutions. The Humanities is the education where you can actually learn about your own human nature through dialog with the great voices of the past.

It’d be nice if such a defense weren’t necessary, but it is.

Alas, The New Yorker.

Don’t think the postmodern void and the search for meaning won’t suck on your legs as the tide goes out.

It’s okay to like the long-form stuff, high-quality cover art and criticism but…

…you will increasingly find reference to political violence, narrow true-belief and a rigid, cloying moralism. The logic was there, all along, beneath the human rights universalism, secular liberal idealism and profound moral concern for the ‘culture.’

The radicals haven’t changed all that much, but here’s one major difference: The new rules involve mainstreaming political violence and blaming your political enemies for it.

As posted, keeping an eye on The New Yorker-

Louise Perry at Unherd:  ‘An Untrue Claim In the New Yorker Speaks Volumes

‘One study suggests that two-thirds of Americans between the ages of fifteen and thirty-four who were treated in emergency rooms suffered from injuries inflicted by police and security guards, about as many people as the number of pedestrians injured by motor vehicles.’

– Jill Lepore, New Yorker

Perry on Lepore’s piece:

This in a 5,000 word feature on the history of policing in the United States, which draws a link between the early role of police in suppressing slave rebellions, and police killings of Black Americans in the twenty first century.

And:

We know that political bias warps cognition, sometimes catastrophically, and this is, I think, an example of that in action. Lepore read Feldman’s research and she misunderstood part of it, despite being an exceptionally intelligent person. Like many other Left-leaning Democrats, she is convinced that police brutality is a huge, under-acknowledged problem in the United States, and she therefore jumped to the conclusion that this wildly inflated ‘two-thirds’ figure was plausible.’

Previous links on this site from The New Yorker:

Our sacred National Parks and EPA regions, uniting all races, classes, genders, and species in a non-corporate, environmental utopia, are being despoiled by the dirty masses:

Carefully balanced rock towers make a pretty picture, but the proliferation of cairns, fuelled by social media, has negative consequences for the environment. https://t.co/q4BGmJtAHC

— The New Yorker (@NewYorker) May 23, 2020

Judith Butler Wants To Reshape Our Rage (your rage isn’t even your own at The New Yorker, these days, it belongs to the collective).

Martha Nussbaum on Judith Butler: ‘The Professor Of Parody

‘These developments owe much to the recent prominence of French postmodernist thought. Many young feminists, whatever their concrete affiliations with this or that French thinker, have been influenced by the extremely French idea that the intellectual does politics by speaking seditiously, and that this is a significant type of political action. Many have also derived from the writings of Michel Foucault (rightly or wrongly) the fatalistic idea that we are prisoners of an all-enveloping structure of power, and that real-life reform movements usually end up serving power in new and insidious ways. Such feminists therefore find comfort in the idea that the subversive use of words is still available to feminist intellectuals. Deprived of the hope of larger or more lasting changes, we can still perform our resistance by the reworking of verbal categories, and thus, at the margins, of the selves who are constituted by them.’

Not the ‘right’ kind of emptiness for Richard Brody, at The New Yorker, in Todd Phillips’ ‘The Joker.’

‘“Joker” is an intensely racialized movie, a drama awash in racial iconography that is so prevalent in the film, so provocative, and so unexamined as to be bewildering.’

Brody’s review is as much about historical events (The Central Park Five), and moral judgments surrounding these historical events (racist and nothing else, Trump is horrible) as it is about the movie.

Basic plot, aesthetics, and stylized choices are kind of what I’m after in a movie review, with some of the reviewer’s own expertise and respect for the reader’s intelligence thrown-in (should I see this movie?).

The Boston Evening Transcript

The readers of the Boston Evening Transcript
Sway in the wind like a field of ripe corn.


When evening quickens faintly in the street,
Wakening the appetites of life in some
And to others bringing the Boston Evening Transcript,
I mount the steps and ring the bell, turning
Wearily, as one would turn to nod good-bye to Rochefoucauld,
If the street were time and he at the end of the street,
And I say, “Cousin Harriet, here is the Boston Evening Transcript.”

T.S. Eliot

Mail delivery, Tuesday morning, Upper West Side. pic.twitter.com/nrSCvS52Ch

— Joe Nocera (@opinion_joe) December 13, 2016

Ira Stoll here:

‘There was a wonderful article by an editor at the magazine, Mary Norris, about commas. Wonderful, that is, until this passage, “That was during the Reagan Administration, when many of us suspected that Reagan had some form of dementia, but no one could do anything about it. The country was running on automatic.”

Such politicization can make for bad stewardship of the arts, certainly.

Perhaps New Yorker features are increasingly flogged to maintain readership in a competitive marketplace, or are being put to use for other purposes, like reaffirming political ideology and identities to signal the right beliefs and in-group/out-group loyalties. Many of the liberal pieties can be found on display at the New Yorker.

***Who 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?

Or will this simply take care of itself?

As posted: Maybe some deeper currents from Romanticism to Modernism to Postmodernism are worth thinking about. As I see things, many people who care deeply about the avant-garde also can bind themselves to ever narrower political and ideological commitments.

The journey of The Western Self bears proper care.

According to some folks at The New Yorker magazine, the only answer to injustice is radical and revolutionary equality.

To be fair, the logic embedded within much radical chic usually reveals itself to be cool at first, the same old murderously bad doctrinaire utopianism a little later on:

From The New Yorker: ‘Writing Powered By Amtrak’

Thanks, reader:

Related On This Site:Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’

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

See Protein Wisdom for a discussion about language and intentionalism, and how it gets deployed.

-Daniel Dennett: ‘Postmodernism And Truth’

Related On This Site: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’ Classical Liberalism Via Friesian.Com-’Exchange with Tomaz Castello Branco on John Gray’

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

Original piece from 1976 found here.

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

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

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

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

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

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

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

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

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

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

What is true and right?

How should I live and what should I do?

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

——–

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

Just as there are humanists there are anti-humanists.

Perhaps not too much has changed.

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

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

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


As previously posted:

Full Misguided Nostagia for Our Paleo Past here.

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

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

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

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

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

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

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

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

Some Updated Links On Postmodernism

Daniel Dennett: ‘Postmodernism And Truth’

I have a soft spot for contrarian social scientists, like Charles Murray and Jonathan Haidt, pushing against what can so easily become an orthodoxy: Repost-Charles Murray Lecture At AEI: The Happiness Of People…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Repost-Links To Carlo Lancellotti-Still Looking For Contrary Thinkers But Also Good Luck With Your Prognostications

As posted:

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

=========================

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.