The Race To Freedom-Andrew Sullivan At The NY Mag On The NY Times ‘1619 Project’

Colonists practicing freedom, becoming slowly habituated to running their own lives and affairs, taming an often hostile wilderness, ruled by a distant and increasingly controlling crown, require certain conceptual definitions of freedom.

They were written down in case you’re interested.

Activists practicing liberation, colonizing existing newsrooms and administrative hierarchies, tending to totalize all personal and public relationships into an oppressor/opppressed worldview, require other conceptual definitions of freedom.

Andrew Sullivan on the ‘1619’ project, at the NY Times:

‘The New York Times, by its executive editor’s own admission, is increasingly engaged in a project of reporting everything through the prism of white supremacy and critical race theory, in order to “teach” its readers to think in these crudely reductionist and racial terms. That’s why this issue wasn’t called, say, “special issue”, but a “project”. It’s as much activism as journalism.’

and:

‘But it is extremely telling that this is not merely aired in the paper of record (as it should be), but that it is aggressively presented as objective reality. That’s propaganda, directed, as we now know, from the very top — and now being marched through the entire educational system to achieve a specific end.’

As previously posted:

Jason Hill’s open letter to Ta-Nehisi Coates here.

Theodore Dalrymple’s review of Coates:

‘Coates fails to notice that his blanket exoneration of the perpetrators actually dehumanizes them. On his view, when the young perpetrators pull the trigger or thrust the knife in they are only vectors of forces, not agents with purposes, desires, plans, or motives. Therefore they are not really men at all, so that, ironically enough, they become for him Invisible Man writ large.’

Many black writers in America should be recognized as having crossed bridges over chasms in communicating their experiences, experiences which have often made even the best radicalize to some degree in the face of such injustice.

Regardless, I’m guessing we’re all best off if the same high standards are universally applied when it comes to quality of prose, depth of thought, scope of imagination and moral courage. Good writing deserves as much: Genuine, even if grudging or even if unfettered, respect.

Works of art are going to do what they’re going to do, polemics what they do, and I tend to believe that respect for the freedom, responsibility, agency and complexity of the individual ought to be central. Realizing the interior lives of others, especially if they’re just characters in a novel, even when they fail miserably and do horrible things, is what I’ve taken to be a core feature of writing which has moved me. This, much more than ideological solidarity and what may be the shared popular sentiment of the moment.

To my mind, there’s something comic about a man (and I can’t be alone) espousing rather radical political views (theories of victim-hood, a lack of individual agency and anti-white racism, postmodern ‘body’ talk etc.) while being feted, possibly with the intent of appeasement and assimilation, by mostly less radical (and often very white) audiences.

That’s got to create some tension.

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

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From The Liberal Bastions-James Baldwin, Often

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

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

Such is freedom.

A lack of freedom is demonstrated by uttering James Baldwin’s words as incantations seeking solidarity; chanted mindlessly by a mob of moral/ideological purists, shouting down anyone who might disagree.

Most of these low-rent, post-Enlightenment ideological re-enactors are happy to become stars; each of their own scripted passion-plays and soapy little dramas; tacitly cradled by the academics and administrators off-camera.


In this blog’s opinion, John Derbyshire has extended his own experiences into broader truth claims about race and empirical reality. He uses statistics and evidence to bolster his arguments. There are, frankly, quite a few people who agree with him.  What he says may simply be true, or contain truths, partial truths and misconceptions.  Some central claims may not be true.

Should one disagree, it must be demonstrated to him, and to others, why he might be wrong. Derbyshire’s intellectually honest enough to present his arguments clearly and cogently, as presumably he believes what he’s saying is true.

Become part of a much nobler process, dear reader. Most decent people already know better than to claim all the truth, moral goodness and virtue for themselves.

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

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

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

Repost-Neither Commerce Nor Contemplation, Exactly?

Perhaps aestheticizing a city isn’t necessarily good for long-term prospects, at least not at the cost of actual jobs. Maybe it’s at best a second- or third- order priority.

Perhaps aestheticization can bring good to a city if there are already enough people providing goods in the city. Curating and criticizing art can be valuable, of course, but both seem second- or third-order priorities to actually making art (citizens, be wary of leaving arts in the hands of many enbalment-oriented Arts Councils, public radio and college professors, docents, Mayor’s Offices…they [often] have other interests and incentives aside from the art).

There are some things (bullshittery) which don’t sit right with me about the below video, this packaging of chocolate with high middle-brow tastes and vague Self-oriented hipster collectivism.

It strikes me as the kind of thing people from smaller towns and suburbs might imagine an ideal city to be on a visit, which is to say, potentially imbued with a lot of high middle-brow tastes these days (creative, urban, vibrant etc).

Such is my read, anyways, which probably says quite a bit about me.

The Mast Brothers invite customers into their process. They’re giving you bits of their individual Selves to mix with your individual Self as you band together towards the future that awaits. Come to the glittering Brooklyn upon the horizon.

Few chocolate-makers take pains to mention Mark Twain & Ralph Waldo Emerson in their promo videos:

From The American Conversative: ‘The Gentrification Trade-Off In Buffalo:’

‘Hidden away in the far western corner of New York State and straddling the Canadian border, Buffalo sometimes feels like the city that time forgot. Many of its storefronts, bars, and bowling alleys look like they haven’t been updated since the 1970s.’

Vincent Gallo has Italian roots and comes from an industrial, hard-working city full of Catholic immigrants and is also interested in the Arts. He was a visual artist who went to NYC, then L.A., and turned to film as a means to self-expression and potential financial success. Did he want Celebrity? Money? Fame?

This, apparently, is one aspect of ‘culture’ that’s been created:  The pursuit Self through celebrity, money and fame, as a thing that many, many people all share as an artifact of ‘culture.’

Probably all of the above in addition to self-expression and the pursuit of beauty and saying true things by creating images.

I can say it’s rare to find a tradition-defending aesthete and iconoclastic supporter of the Republican party. Maybe it’s the Buffalo roots.

It makes for great T.V. taking on the critics in a USA track-suit while defending the vision behind ‘Buffalo 66‘, even though he seems like, potentially, quite an asshole:

American cities relying on industries such as textiles, furniture, various light and heavy manufacturing, railroads, steel, coal, oil, automobiles etc. have seen good times come and go.

Sometimes the good times came and went one generation ago, sometimes three. Buffalo is certainly among those cities.

Will the good times come again?

It’s certainly making for ‘interesting’ politics.

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

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

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

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

Another lens to understand the world as a citizen is the social sciences, and this blog favors the contrarians amongst what is increasingly monolithic and received opinion:

Here’s a fine example of how to exchange ideas. Two people gather in a forum to present and dispute the data used, the methodologies applied, the empirical evidence offered, and the conclusions and conjectures both might draw from their own thinking. There’s some light moderation and Q & A from the audience:

Maybe vocation, purpose and meaning have A LOT to do with our current issues. How to live and what to do?

Elite Access, Is It Good To Be Ambitious?-There Will Be Authority And There Will Be People In Charge, If There Aren’t Already, I’m Pretty Sure

Martin Gurri via Marginal Revolution:  ‘Notes From A Nameless Conference:’

Gurri offers an interesting take on matters socio-cultural:

The dilemma is that this present is defined by a radical distrust of the institutions of industrial society, and of the elites that control them, and of their statements and descriptions of reality. The conference organizers got our predicament right. At every level of contemporary social and political life, we are stuck in the muck of a profound crisis of authority.

Hmmm…:

‘The senior people, largely white and male, seemed to believe that, in punishment for the sins of their fathers, trust had fractured along identity lines.  Women today were thought to trust only women, for example.  Muslims trusted Muslims, and no one else.  Some archetypical essence of “woman” or “Muslim” made internal communications possible, and separated each group from the rest of the human race.  It was, to be sure, a disaster of biblical proportions – the story of Babel told in the times of the tweet – and it left the men in charge desperate to put forward individuals of a different sex and skin coloration, to say the things they wanted to hear.

For younger elites, trust involves a sort of cosplay of historical conflicts.  They put on elaborate rhetorical superhero costumes, and fight mock-epic battles with Nazis, fascists, “patriarchs,” slave-owners, George III, and the like.  Because it’s only a game, no one gets seriously hurt – but nothing ever gets settled, either.  Eventually, the young cosplayers must put away their costumes, take one last sip of Kombucha, and set off, seething with repressed virtue, to make money in the world as it really is.’

Previous ‘elite’ links on this site, arriving at some yet predictable, unrealized truths:  Via Marginal Revolution via American Affairs: ‘The Western Elite From A Chinese Perspective:’

Kenneth Anderson At Volokh: ‘The Fragmenting of the New Class Elites, Or, Downward Mobility

Two Kinds Of Elite Cities in America?

There are people with careers writing about elites, becoming somewhat elite themselves, which haven’t fared too well

Roger Sandall from ‘Guardianship: The Utopia Of The New Class‘ finishes with:

One remembers Weber’s epitaph for the Protestant Ethic, as he contemplated a devitalised bourgeoisie spiritlessly tending the petrified mechanism their ancestors had raised. Adapted, without apology, it might also be used to depict that petrified Utopia of the New Ruling classes of the East.

Weber:

‘Rulers without honour, administrators without heart, priests without conviction, this nullity imagines that it has attained a level of civilisation never before achieved.’

———————-

As previously posted:

Charles Murray argues that controlling the data for just for whites in America, a gap has opened up between working-class ‘Fishtown’ and professional-class ‘Belmont.’ Fishtowners have increasing rates of out-of-wedlock births and divorce, more isolation from churches, civic organizations and the kinds of voluntary associations that Murray suggests can make a life more fulfilling, regardless of income beyond certain basic needs. Fishtowners have higher incidences of drug and alcohol use and intermittent work.

Belmonters, on the other hand, are mostly college-educated and beyond, still tend to court, marry, engage in family planning and tend to stay connected with family, friends and colleagues. Folks in Belmont are still living more moderate personal lives and working to stay ahead in the changing economy through academia, the professions, government, tech, business and global business.

Being a social scientist with a more limited government/small ‘c’ conservative/libertarian worldview, Murray likely sees a smaller role for government and limited ways in which some people acting through government can actually solve problems in other people’s lives. As a contrarian social scientist in a small minority, then, he disagrees with many basic assumptions often found amongst a majority of social scientists.

Murray thus advocates for people in ‘Belmont’ to increasingly preach what they practice, to look outside the bubble of their daily lives and wealthier enclaves, and perhaps reconstitute the kinds of family and civic associations, moral virtues and opportunities for independence and success he’d like to see more broadly.

What this would look like in practice, exactly, is unclear.

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

Robert Putnam, author of ‘Bowling Alone‘, seems to agree with Murray about what much of what the data highlights: Working-class whites are behaving more like working-class non-whites, and college-educated non-whites are behaving more like college-educated whites.

Putnam also focuses more on economic factors, the decline of manufacturing and the disappearance of working-class jobs that has without question affected large parts of America and small-town life. Globalization has opened American firms to global competition, global capital markets and mobile labor. Whatever your thoughts on race, Putnam creates some daylight between the data and strictly race based interpretations (often aligned with ideology, especially in academia nowadays) and focuses more on ‘class’ in a way slightly differently than does Murray.

An interesting discussion, in which the empirical research of social science can highlight important differences in political philosophy and try and transcend the inevitable political and ideological battles of the day.

Just thought I’d Throw This In There:

An interesting take from Slate Star Codex-‘The APA Meeting: A Photo-Essay:’

There’s a popular narrative that drug companies have stolen the soul of psychiatry. That they’ve reduced everything to chemical imbalances. The people who talk about this usually go on to argue that the true causes of mental illness are capitalism and racism. Have doctors forgotten that the real solution isn’t a pill, but structural change that challenges the systems of exploitation and domination that create suffering in the first place?

No. Nobody has forgotten that. Because the third thing you notice at the American Psychiatric Association meeting is that everyone is very, very woke.

This reminds me of a poem by Robert Pinsky, entitled ‘Essay On Psychiatrists’

V. Physical Comparison With Professors And Others

Pink and a bit soft-bodied, with a somewhat jazzy
Middle-class bathing suit and sandy sideburns, to me
He looked from the back like one more professor.

And from the front, too—the boyish, unformed carriage
Which foreigners always note in American men, combined
As in a professor with that liberal, quizzical,

Articulate gaze so unlike the more focused, more
Tolerant expression worn by a man of action (surgeon,
Salesman, athlete). On closer inspection was there,

Perhaps, a self-satisfied benign air, a too studied
Gentleness toward the child whose hand he held loosely?
Absurd to speculate; but then—the woman saw something.

 

Don’t Worry, Man, This Will All Work Out-Update & Repost-Kay Hymowitz In The City Journal: Child-Man In The Promised Land?

Full article here.  (Originally posted eleven years ago now, and I suspect more people are paying attention to the problems raised).

The basic idea:  Many young and young(ish) American men are free of the social obligations to commit to women, get married, have kids, and thus languish in a suspended state of man-childishness.

How did they get here?  By the radical and excessive cultural changes the last 40 years have brought about:  I’m assuming the excesses of feminism, the excesses of equality, which form a solid part of majority pop culture opinion and have often been institutionalized.

Young men especially need a culture that can help them define worthy aspirations. Adults don’t emerge. They’re made.”

Hymowitz is arguing that the culture is failing young men in an important way, and it’s doing so by abandoning certain cultural values and the depth and wisdom those values sustain.

Do you find the argument persuasive?

Addition:  Emily Yoffee at Slate picks up on the same idea: adandoning the institution of marriage does have consequences for all of us.

See Also:  Kay Hymowitz In The The City Journal: Love In The Time Of Darwinism

From Will Wilkinson-A Response To Kay Hymowitz: ‘The “Menaissance” and Its Dickscontents’Kay Hymowitz In The The City Journal: Love In The Time Of DarwinismKay Hymowitz In The City Journal: Child-Man In The Promised Land?Kay Hymowitz At The City Journal: ‘How Brooklyn Got Its Groove Back’

From The Chronicle Of Higher Ed Via A & L Daily: Christina Hoff Sommers “Persistent Myths In Feminist Scholarship”Wendy Kaminer At The Atlantic: ‘Sexual Harassment And The Loneliness Of The Civil Libertarian Feminist’

Repost-Revisting Larry Summers: What Did He Say Again?

Philip Brand Reviews Kay Hymowitz At Real Clear Books: ‘Women on Top, Men at the Bottom’.

Man-children? A war against men? The products of feminism? An erosion of religious values?:

‘The thrust of Manning Up is different. In her new book, Hymowitz puts economic conditions first — along with the increasing professional accomplishments of women. Preadulthood, she says, is “an adjustment to huge shifts in the economy, one that makes a college education essential to achieving or maintaining a middle-class life.”

That’s preadulthood for men:

‘Preadulthood — most common among men in their twenties, though it can easily extend to one’s thirties and beyond — is a consequence of two related economic trends that are reshaping the coming-of-age experience for young Americans, both men and women. The first trend is the extended period of training — college and beyond — deemed necessary to succeed in the modern economy. The second trend is women’s participation and flourishing in the new economy.’

There have been many changes going on in American society, which include getting women into the workforce and into college. I suspect this has partially required the erosion of traditional and religious familial hierarchies and the institutions growing out of them as a model for civil society.

There’s also the ideological radicalism and excesses of a lot of feminist doctrine, and many emerging new rules of behavior between the sexes, often enforced ad hoc, which further erode authority and claims to authority.

Naturally, social and religious conservatives are less happy with this state of affairs, and there is legitimate criticism that the State will fill the role the family they once held as a model for civil society, especially among lower income folks.

Obviously, we’re not going back to 1962, but men are not just born, they’re made, and now that the culture and institutions that made them is receding, what is taking their place?

Some will see these developments as a steps towards a better world, others as clear steps towards a worse one.  I’m just trying to step back for a moment.

In response to Megan McArdle’s post “America’s New Mandarins,” it might be worth revisiting Charles Murray’s Coming Apart. Murray got there first:

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Helen Smith, wife of Instapundit’s Glenn Reynolds, had a then new book out entitled ‘Men On Strike, Why Men Are Boycotting Marriage, Fatherhood, and the American Dream-and Why It Matters‘ which suggests the old incentives combined with the new culture is incentivizing men to sit on the sidelines:

—————-

Jordan Peterson is pushing back against claims of equality of outcome.  Freedom, responsibility and moral behavior are not tied directly back to the Bible, but through an attention to psychological/social science research data and schools of thought which have emerged and developed during the last one hundred and fifty years.  This, including his own experience as a clinical psychologist.

He’s still persona non-grata amongst many commited to gender equality and group identity:

Via a reader: Heather Heying, evolutionary biologist, and wife of Bret Weinstein, offers reasonable insight.

The sexes obviously can work together collaboratively, but I’m guessing neither a vast majority of women, nor some plurality of men, desire a return to previous traditional and religiously conservative sex roles, especially in the workplace.

Repost: The Intellectual Cowardice Of The Crowd-Charles Murray At Middlebury College

Here’s a fine example of how to exchange ideas: Two people gather in a forum to present and dispute the data used, the methodologies applied, the empirical evidence offered, and the conclusions and conjectures both might draw from their own thinking. There’s some light moderation and Q & A from the audience:

From Middlebury College a few [years ago now] (where Charles Murray was invited to speak but was shouted-down and chased-away):

An example of how not to exchange ideas: Individuals are encouraged to simply show up and participate as part of a mob, likely getting a sense of identity, purpose, and accomplishment by righteously shouting down an invited speaker.

Free inquiry is chilled, the passions incited and engaged, and the hatreds organized. This approach clouds the truth and the civilities and methods by which we more reasonably can arrive at truth.

The truth, for the most part, has already been decided in many minds (enough to act in such an ignorant way). The administrator who had injury done to her in trying to exit the event was just getting in the way of the truth, dear reader.

Such thinking has been institutionalized in many settings: Here’s how the Washington Post portrayed the affair, labeling Charles Murray not by the quality of his ideas, nor his reasoning, but by a rather laughably inaccurate representation of events, sympathetic to the mob:

As previously posted: Below is an example how similar stewardship of our institutions by those who share in such ideology themselves, or who offer tacit approval of such ideology (tolerating the intolerance through capitulation, or in a kind of enemy-seeking ‘brownstone activism’), has gone on for a generations now.

From TheFire.Org-‘The Condescending Paternalism Of Williams President Adam Falk:’

As FIRE co-founder Alan Charles Kors has said: “You cannot say to people, you’re too weak to live with freedom. Only that group is strong enough to live with freedom.”

But that’s exactly what Adam Falk, the patronizing president of Williams College, has said to the college’s student body. Yesterday, Falk unilaterally canceled a speech by John Derbyshire, who was invited as part of the student-run “Uncomfortable Learning” speaker series.

From Adam Falk’s letter to Williams students about the matter:

‘Today I am taking the extraordinary step of canceling a speech by John Derbyshire, who was to have presented his views here on Monday night. The college didn’t invite Derbyshire, but I have made it clear to the students who did that the college will not provide a platform for him.

Free speech is a value I hold in extremely high regard. The college has a very long history of encouraging the expression of a range of viewpoints and giving voice to widely differing opinions. We have said we wouldn’t cancel speakers or prevent the expression of views except in the most extreme circumstances. In other words: There’s a line somewhere, but in our history of hosting events and speeches of all kinds, we hadn’t yet found it.

We’ve found the line. Derbyshire, in my opinion, is on the other side of it. Many of his expressions clearly constitute hate speech, and we will not promote such speech on this campus or in our community.

We respect—and expect—our students’ exploration of ideas, including ones that are very challenging, and we encourage individual choice and decision-making by students. But at times it’s our role as educators and administrators to step in and make decisions that are in the best interest of students and our community. This is one of those times.’

John Derbyshire raised quite a stir after publishing ‘The Talk: Nonblack Version,’

‘There is a talk that nonblack Americans have with their kids, too. My own kids, now 19 and 16, have had it in bits and pieces as subtopics have arisen. If I were to assemble it into a single talk, it would look something like the following.

Of course, what better place than a liberal arts college to talk these matters out?

Sigh.

Read up. Get your reasons and arguments together. Show up at the debate, alone or with friends. Listen to the other fellow. Think. Respond. Think some more. Debate.

Publishing and disseminating the thoughts and ideas of others is not necessarily an endorsement of those thoughts and ideas, but it is absolutely vital in maintaining a free and open society:

Out of principle alone, here’s Derbyshire discussing his general worldview:

 

 

Repost-Quotation From Charles Kesler And A Few Thoughts on Conservatism

Quote mentioned by a friend:

…it is emblematic of liberalism’s intention, articulated in the Progressive era and pursued ever since, to replace constitutional politics with a system of interest group (and racial) competition, of bargaining for government benefits within the administrative or welfare state presided over by activist judges, policy “experts,” and bureaucrats (in collusion with congressional committees).”

Charles Kesler-Buckley Jr., William F. & Charles R. Kesler.  Keeping The Tablets: Modern American Conservative Thought-A Revised Edition of American Conservative Thought in the Twentieth Century. New York: Harper & Row, 1988. Print.

The term ‘activist’ judges has become very loaded these days.  The nomination process has become politicized and nearly toxic, to be sure.

I looked up Kesler’s quote in context and found he defined 3 conservative camps.  Here’s my brief summary, so feel free to add, subtract, or disagree:

1.  Traditionalists–Often coming from literary and historical backgrounds, Kesler’s traditionalist standout is Russell Kirk, and he mentions Robert Nisbet.  Many traditionalists are more likely to be religious, and find greater wisdom in religious doctrine and teaching about how to live and what to do than most anything else.  Some can see an unbroken line back to Aquinas, and they tend to view Enlightenment rationalism with great suspicion.  Kirk and Nisbet adopted Edmund Burke’s defense of the British Constitution against what they saw as the ahistorical universalism of the French Revolution.

Many look around and see cultural decay, decline, and often times a moral corruption in society.

I’d say Ross Douthat, currently at the NY Times, is an example of a practicing Catholic and conservative.  He’s written a book about the decline of institutionalized religion in the public square and the rise of new-age, mega-churches, self-help and “spirituality.” He also is addressing a contemporary audience at the New York Times.

Robert Bork, despite his faults, was railroaded as an ‘activist’ judge and could be defined as a traditionalist.

On this site, see:  The NY Times op-ed writer and a practicing Catholic? William Saletan and Ross Douthat At Slate: ‘Liberalism Is Stuck Halfway Between Heaven And Earth’…Douthat’s The Grand New PartyRoss Douthat At First Principles: ‘The Quest for Community in the Age of Obama: Nisbet’s Prescience’A Few Thoughts On Robert Bork’s “Slouching Towards Gomorrah”

How does Natural Law Philosophy deal with these problems, and those of knowledge?  Yes, Edmund Burke opposed the French revolution Sunday Quotation: Edmund Burke On The French Revolution

2.  Libertarians–On Kesler’s view, libertarians are more comfortable with Enlightenment rationalism than the traditionalists are, but the original sin for libertarians is collectivism.  This collectivism arises from basing the Enlightenment rationalist foundation in virtue.  Marxist, Socialist, and Communist leaders advocated and sometimes succeeded in bloody revolution, and many genuinely believed they were leading humanity to some dialectically “progressive” point in the future, seeing materialist reality for what it was, and acting for the good of all.  They were ‘virtuous’.  Many in these systems believed they knew better than individuals what was best for them, deciding how they should live, and what they should do.  As is common knowledge, this had disastrous results, including food shortages, external aggression, mass murder, forced labor camps, and the systems eventually rotting from the inside out.

For Kesler, libertarians often come from economic and philosophical backgrounds, and he breaks them into two groups.   The first group consists of Milton Friedman, James Buchanan, and Friedrich Hayek.  For them, freedom simply works, scarcity is all around, and you don’t need to deduce your way back to an underlying rights-based moral theory to justify your defense of individual freedom.  Adam Smith’s invisible hand might be a good example.

Kesler’s other group are those who need to deduce the morality of the market from the rights of man.  If the rights of man don’t come from God, is there some sufficiently transcendent source for our knowledge and thus our moral thinking?  Is there a source that would justify giving some people moral legitimacy to rule over others?  Where do man’s rights come from? J.S. Mill’s utilitarianism may not be enough, so, the search continues.  Kesler offers Robert Nozick, Murray Rothbard, and Richard Epstein as examples.

In my experience, personal liberty is primary to libertarians.  Libertarians often draw a ring around the individual, and proceed from there.  How one draws that ring is of some importance.

On this site, see: Repost-’Milton Friedman Via Youtube: ‘Responsibility To The Poor’..From Fora Via YouTube: ‘Thomas Sowell and a Conflict of Visions’

Charles Murray is trying to get virtue back with the social sciences: Charles Murray At The New Criterion: ‘Belmont & Fishtown’Charles Murray Lecture At AEI: The Happiness Of People

3. Neoconservatives–Often coming from backgrounds of academic social science, chased away from the New Left and ‘mugged by reality’, Kesler’s neoconservatives would include Norman Podhoretz, Jeanne Kirkpatrick, and James Q. Wilson.  On Kesler’s view, they come to distrust ideology, rationalist political theory and have been partially persuaded by the fact/value distinction. Doubts are bred from within the social sciences and political sciences about how one can be sure of what one knows, especially when that knowledge becomes a source for public policy and a way for a few people to run the lives of many others.

From The American Interest Online: Francis Fukuyama On Samuel Huntington….is neoconservative foreign policy defunct…sleeping…how does a neoconservatism more comfortable with liberalism here at home translate into foreign policy?: Wilfred McClay At First Things: ‘The Enduring Irving Kristol’

Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’…Thursday Quotation: Jeane Kirkpatrick – J.S. Mill…

Romancing The Stones-Your Day In The Barrel: A Few Links On Roger Scruton & The Lottery

Roger Scruton discusses being recently misrepresented in the pages of a major publication, effectively purging him from an unpaid government architectural committee job.

So it is:

Tim Hunt was a witch.   Larry Summers, briefly became a witch.

Come to think of it, Charles Murray and the Middlebury College administrator he rode in on:  Definitely witches:

On a semi-related note, a reader points out that a major flaw in utilitarian logic (attached to probably the most comprehensive moral liberal philosophy thought and written) might find some expression in Shirley Jackson’s ‘The Lottery.

Dear Reader, I’m not entirely persuaded while skimming Jackson’s story. The townsfolk didn’t necessarily have stated reasons for their collective act, other than ‘this is the way we’ve always done things.’  That’s kind of the point, which is to say people don’t always have have good points for long-established traditions, but many rocks do.

The people claiming sound reasons and empirical evidence for creating national seatbelt laws to save the lives of X number of citizens had, well, a lot of empirical evidence.  One visualization technique, as I understand it, to aid in this particular critique of utilitarian logic involves building a machine in the town square, which will, with good evidence, save about twenty lives a year.

The problem is you’ve got to feed one person into it every year.

This machine is working for other towns, though.  In fact, it’s so important it’s become law for all towns.  Regional machines will be necessary.  Have you guys visited The Machine in D.C.?

Thousands saved.

Come to think of it, maybe I could see the selection process being somewhat akin to what occurred in The Lottery.  People haven’t changed much and most of the village elders run on how well The Machine is run.

It’s just a new tradition.

Sound logic?

See the previous post.The Intellectual Cowardice Of The Crowd-Charles Murray At Middlebury College

Charles Murray’s Account Of The Middlebury College Affair

Link To Roger Scruton’s First Of Three Charles Test Lectures Hosted By Princeton University

From The Internet Encyclopedia Of Knowledge: Immanuel Kant And Utilitarianism

A ‘Postmodern Conservative’ View?-Some Links

Via David Thompson’s Greatest Hits: ‘A discussion on the state of the left with Ophelia Benson, editor of the rationalist website Butterflies & Wheels and co-author of Why Truth Matters.’

‘Our criticism of [Judith] Butler was quite independent of the merits or lack thereof of Derrida – but perhaps a criticism of his defender amounts to a criticism of him and is therefore not allowed. At any rate, Butler’s open letter to the Times is a classic example of precisely this evasive non-substantive suggestion of impropriety that you mention. It’s basically an argument from celebrity. ‘How dare you publish such a snide obituary, Derrida was hugely influential, he was celebrated, he was a big deal.’

Hmmm….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.’

Strolling along, Avital Ronell, professor of German and Comparative Literature at NYU, invites you for a walk in the park, for whom 10 minutes of profound explication can never be enough:

I’m guessing that in the past, and maybe still in the present, some Nimrods find both the Catholic Church and/or the Priesthood of Impenetrable Jargon attractive life options.

‘In September 2017, New York University launched a Title IX investigation into Avital Ronell, an internationally acclaimed professor who had been accused of sexual harassment by her former graduate student, Nimrod Reitman.’

Roger Scruton suggests that the co-opting of university philosophy and literature departments by similar postmodern schools of thought (post-ish Marxist) does a disservice to young people interested in both philosophy and literature:

On that note, it doesn’t matter so much if ideas are true, or falsifiable, but rather if they can be held with conviction, made into policy, and acted upon in the world.  People are going to do politics, whether you like it or not.  It’s a basic human activity.

I’d argue that the decline of religion along with the intellectual currents in many academies have conspired to produce enough space for the following in our politics:  Morally righteous people interested in how you should live your life. People who are deeply anti-religious and narrowly ideological:

Moving along still, Sam Harris and Ezra Klein (editor of Vox) debate Charles Murray’s work, which goes to a central critique of progressive doctrines which conflate moral and political reasoning: How to live and what to do become intimately united with immediate political action and coalition-building (forgetting, or perhaps never understanding, what politics can actually do and at what costs).

My take: There’s an inherent belief that political activism is ‘scientific.’ This belief is strong enough that when decent and conflicting social science comes along, it becomes morally suspect and a threat to money, politics and identity (the royal road to utopia):

It’s actually less important whether or not you agree politically with Charles Murray, but rather whether or not you’ve understood what he’s saying.  It used to be, at least, that if you couldn’t understand what someone was saying, you still didn’t prevent his saying it in public.

Both Sam Harris and John Derbyshire (of differing political views) seem to understand quite well the crux of Murray’s reasoning:

Notice the people trying to shut Murray down are not reading his book, nor really interested in what he’s saying.

Not a good sign:

Some Links & Thoughts-What Am I Missing?: Skeptical Humanist Criticism & Loyal Opposition

Roger Scruton from a few years ago, here:

‘That noble form of humanism has its roots in the Enlightenment, in Kant’s defense of the moral law, and in the progressivism of well-meaning Victorian sages. And the memory of it leads me to take an interest in something that calls itself “humanism,” and is now beginning to announce itself in Britain. This humanism is self-consciously “new,” like New Labour; it has its own journal, the New Humanist, and its own sages, the most prominent of whom is Richard Dawkins, author of The Selfish Gene and vice-president of the British Humanist Association. It runs advertising campaigns and letter-writing campaigns and is militant in asserting the truth of its vision and its right to make converts. But the vision is not that of my parents. The new humanism spends little time exalting man as an ideal. It says nothing, or next to nothing, about faith, hope, and charity; is scathing about patriotism; and is dismissive of those rearguard actions in defense of the family, public spirit, and sexual restraint that animated my parents. Instead of idealizing man, the new humanism denigrates God and attacks the belief in God as a human weakness. My parents too thought belief in God to be a weakness. But they were reluctant to deprive other human beings of a moral prop that they seemed to need.’

Well, some humanists didn’t care much for the article.

This blog has been gathering thoughts over the years, something of a curio shelf of skeptical criticism and loyal opposition to much old and new humanism.  Admittedly, I have at least one foot in the water, so to speak.

Scruton on scientism in arts and the humanities:

‘It is true that the theory of the meme does not deny the role of culture, nor does it undermine the nineteenth-century view that culture properly understood is as much an activity of the rational mind as is science. But the concept of the meme belongs with other subversive concepts — Marx’s “ideology,” Freud’s unconscious, Foucault’s “discourse” — in being aimed at discrediting common prejudice. It seeks to expose illusions and to explain away our dreams. But the meme is itself a dream, a piece of ideology, accepted not for its truth but for the illusory power that it confers on the one who conjures with it. It has produced some striking arguments, not least those given by Daniel Dennett in Breaking the Spell, in which he explains away religion as a particularly successful but dangerous meme.’

There seem many uses for the terms scientism and rationalism should individuals accept a generally humanist, secularly liberal worldview.  There are many people untrained in the sciences, committed to some concept of (S)cience according to their moral lights.

Some of these folks might just as easily turn against the sciences and return to modern myth, Romantic primitivism and anti-science sentiment depending upon current political winds and changing ideological commitments.

It seems many profoundly thinking Atheists, scientific naturalists, critical and careful thinkers, for their part, in seeking truth, as well as ideas which can possibly scale and unite human beings together, also have their blind spots.

In helping to expose much folly and institutional rot on the political right, or within the Catholic Church or Islam (courage, people), for example, there tends to be more reluctant focus on what can happen beneath the banners of the ‘-Isms’ (feminism, environmentalism, anti-humanism).

It’s a rather strange game to seek capture of the institutions whose legitimacy one rejects according to one’s moral lights, believing in a totalizing ‘Patriarchy’ while unsurprisingly, finding totalitarianism around every corner:

Charles Murray lecture here.

‘Drive through rural Sweden, as I did a few years ago. In every town was a beautiful Lutheran church, freshly painted, on meticu-ously tended grounds, all subsidized by the Swedish government.And the churches are empty. Including on Sundays. Scandinavia and Western Europe pride themselves on their “child-friendly” policies, providing generous child allowances, free day-care centers, and long maternity leaves. Those same countries have fertility rates far below replacement and plunging marriage rates. Those same countries are ones in which jobs are most carefully protected by government regulation and mandated benefits are most lavish. And they, with only a few exceptions, are countries where work is most often seen as a necessary evil, least often seen as a vocation, and where the proportions of people who say they love their jobs are the lowest.’

-Pg. 15 of 29

There is belief-level stuff going on here, but still with a kind of messianic self-regard and childish melodrama.  In such a state of mind, reasons don’t matter much.

How much do Swedes feel obligated to listen and act according to the wishes of such actors?

At least there has been more critical and courageous reaction on the Left and from within sciences and social sciences against the authoritarian and totalitarian roots of the radical Left; positive visions leading to monstrous ideological dead-ends and the constant hunt for ‘evil.’  Beware these agitiated minds and frenzied zeal.  Out of such personal dramas and collectivist, identity movements emerge many of the latest moral ideas, eventually absorbed into coventional and institutional wisdom.

Democratic institutions are rather fragile, alas, easily manipulable, and open to corruption and ‘tyranny of the majority’ scenarios in a Constitutional Republic such as ours.

‘The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but meditation upon a manner of politics. In short, politics comes first and a political ideology follows after;…’

Oakeshott, Michael.  Political Education. Bowes & Bowes, 1951. Print.

Maybe we’re not headed for endless Peace, here:

‘Their [realists’] concern is that utopian aspirations towards a new peaceful world order will simply absolutize conflicts and make them more intractable. National interests are in some degree negotiable; rights, in principle, are not. International organizations such as the United Nations have not been conspicuously successful in bringing peace, and it is likely that the states of the world would become extremely nervous of any move to give the UN the overwhelming power needed to do this.

Ken Minogue, found here, passed along by a reader.

As posted: Fred Siegel, at The New Criterion, takes a look at the influence of German thought on American politics and populism, from Nietzsche via H.L Mencken, to the Frankfurt School, to Richard Hofstader via Paul Krugman:

Populism, IV: The German victory over American populism

He puts forth the idea that the German influence has eroded something significant about American popular thought, leading to his analysis of our current politics:

Obama was ‘post-Constitutional,’ and Trump is the post Tea-Party, post Anglo-egalitarian populist response:

‘The Germans have won: Mencken and the Frankfurt School each in their own way have displaced civic egalitarianism. Their disdain has become commonplace among upper-middle- class liberals. This might not have produced the current nausea if the pretensions of our professionals were matched by their managerial competence. It isn’t, and the German victory is moving us towards a soft civil war.’

Nein!

Fred Siegel On The German Influence And Kelley Ross On Some Of Roger Scruton’s Thinking

Science Is Real, Water Is Life, If You Just Believe, There’ll Be No Strife

As found in a yard, on Capital Hill, in Seattle:

IMG_1206(1)

I’m not sure the intellectual provenance of such ideas, nor even if they form any kind of coherent doctrine, but they strike me as a melange of Christian principles, liberal idealism and radical activist causes.

I still don’t see the greatest threats to political liberty coming from the political right at the moment:

John Locke found here:

“7. What is meant by enthusiasmThis I take to be properly enthusiasm, which, though founded neither on reason nor divine revelation, but rising from the conceits of a warmed or overweening brain, works yet, where it once gets footing, more powerfully on the persuasions and actions of men than either of those two, or both together: men being most forwardly obedient to the impulses they receive from themselves; and the whole man is sure to act more vigorously where the whole man is carried by a natural motion. For strong conceit, like a new principle, carries all easily with it, when got above common sense, and freed from all restraint of reason and check of reflection, it is heightened into a divine authority, in concurrence with our own temper and inclination.”

Jordan Peterson’s epistemological foundations can be challenged, his assumptions probed, his ideas teased-out to some foreseen/unforeseen logical consequences, but let’s not forget that he’s been taking a huge personal hit (with some personal gain) in standing-up for the ability to debate foundations, assumptions and ideas freely in public.

A defense of tradition by way of the social sciences (psychology, in this case) can make one a heretic.

A defense of the social sciences (IQ research) with policy implications can make one heretical against those whose assumptions guide them to try and save the world through potentially dangerous utopianism and political activism:

On the Sam Harris/Ezra Klein debate regarding race, IQ and Charles Murray.

On what happened when Charles Murray tried to speak at Middlebury College and encountered a frenzied mob of cult-like intensity, which eventually became violent:

On what happened when Bret Weinstein (whose progressive ideals I generally don’t share, but whose intellectual freedom, evo-bio research and freedom of speech I obviously do) stood up to a day of exclusion at Evergreen State:

It wasn’t exactly peaceful:

As previously posted:

From 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.’

Repost-From Michael Totten At World Affairs: “Noam Chomsky: The Last Totalitarian”

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.’

As to these more radical groups splintering and applying pressure upwards upon institutions of learning (or at least remaining very vocal and demanding voices within them), I remain skeptical of merely relying upon an adaptable and healthy post-Enlightenment humanism to push back against them in the long-run.

It seems groups of post-Enlightenment individuals gathering to solve commonly defined problems is a risky business, indeed, or at least subject to the same old schisms and problems religious institutions underwent and continue to undergo regarding human nature. I think it’s fair to say people and institutions are often requiring of constraints, especially when it comes to political power and lawmaking; especially when it comes to the challenges our civilization faces from within and without in maintaining institutional authority.

I’d like to think that secularly liberal leadership, more broadly, including the people who want to be in charge of all of us (at their best operating from within moral communities of not too great a solipsism and self-regard) can resist such pressures. For there certainly are those who would fracture our institutions into rafts of post-Enlightenment ‘-isms’ and politicized movements often driven by illiberal ideologies; movements relying on the presumed self-sufficiency of reason while behaving quite irrationally.

I’m looking around and not seeing too much decency in American politics, lately.

A.C. Grayling makes one of the better cases for morality without religious doctrine, I’ve heard of late, but I’m not entirely sold these particular problems can be addressed sufficiently:

His recent public statements don’t help