Roger Scruton-Sad News

Roger Scruton has announced this bit of news via his newsletter.  I have quite a few of his books, and have been quite influenced by the man.  Get well.  Take it one day at a time.

In honor of his influence:

First Of Three Charles Test Lectures Hosted By Princeton University-In the Q & A afterwards, Scruton receives about as pointed a post-lecture questioning on his metaphysics as I’ve seen.

In the final moments, Robert George also posits that Scruton’s four presented categories actually rather resemble Aristotle’s Order of Nature and three of them Aristotle’s Practical Reason.

Interesting presentation by an interesting thinker, indeed.

Below is some criticism of Scruton from a Kantian-Friesian line of thinking.

Is there a turn back towards the Hegelian ‘we’ from the Kantian ‘I?’

Scruton’s attractive and practical deployment of the ‘lebenswelt’ in describing the day to day relationships in which we find ourselves (a tissue of contingencies, possibilities and ‘I’ ‘thou’ relationships) provides robust criticism of the totalitarian ideologies and scientism of post-Enlightenment ideological utopians.  This has been highly valuable and rather courageous.

Are the potentially Hegelian dangers to abstract, absolutize and collectivize still present?

‘Now, I think that this is an accurate and honest presentation of Wittgenstein’s thought, except perhaps for the notion of “an independent world,” which sounds like a metaphysical assertion; but it also makes it look like Roger Scruton has fallen into the same kind of dark well as the “nonsense machine” of post-modernism that he examined in his other book.

First of all, if we have decided that the “emphasis” of Frege on truth is now to be replaced with the “more fundamental demand” that our language conform to “correctness,” alarm bells should go off. There is in fact nothing more fundamental than truth, if we are talking about knowledge or logic (and not just “communication”); and “correctness” could mean anything, varying with the standard that is applied to judge it. But we quickly get what the standard of “correctness” is, and that is the “common usage” that has “created the rules,” outside of which we cannot “look,” to govern our linguistic practice. These are rules that the invididual cannot decide for himself but that somehow “we,” collectively, in our “form of life” have created.

Key points there are that the autonomous individual and the “independent world” have both dropped out of the treatment. Scruton, as we might suspect for a Hegelian, does not speak up for the individual, but even his explicit invocation of the “independent world” is immediately voided by the assertion that only language itself, in its practice, correctness, and form of life, determines what is going to stand as the equivalent of truth. Thus, the chilling absurdity is that “the ultimate facts are language,” while, naively, we might think that facts are characteristics of the “independent world” that determine truth, as the Early Wittgenstein himself had said. In an objective world without facts, language is the substitute (whose status is somehow established by facts about the world).’

What are some dangers of the projects of reason in the wake of the Enlightenment, or stretching post-Enlightenment reason into a replacement for God, tradition, and Natural Law: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”Trolley Problems, Utilitarian Logic, Liberty, Self-Defense & Property

Leo Strauss tried to tackle that problem, among others with the reason/revelation distinction, did he succeed? How might this relate to the Heglian/post-Marxist project via ‘The End Of History’: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Addition: As a friend points out: Strauss is trying to get around the 2nd Nietzschean crisis of modernity, and the cinching and tightening of moral, political, and philosophical thinking into only an Enlightenment and post-Enlightenment pursuit of truth under Reason alone. The Natural Right and Natural Law Philosophies, including and a pursuit of the truth which can involve religion (Augustine?), or Greek conceptions of the good and the true as applied to the city-state vastly broaden and prevent the inherent nihilism in these waves of modernity as Strauss saw them…historicism being one of these Enlightenment pursuits, from political science to the social sciences to Hegelian and post-Hegelian historicism…the logic is followed to its inherently nihilistic ends. This poses a threat to individual liberty among other things…

Via Rod Dreher: ‘Rednecks And The Two Randys’-Selfhood Tribalism And The Same Old Human Nature?

Via Rod Dreher, ‘Rednecks And The Two Randys’

‘That’s how I felt listening to Terry Gross and the other NPR show after listening to Jackie talk briefly about the Squad. Our media elites will fall all over themselves to defend and celebrate people like Ilhan Omar and Randy Rainbow, but guys like the middle-aged man who came down from my attic today dripping sweat, and who can’t bear people like Ilhan Omar — in the eyes of our liberal elites, they’re what’s wrong with this country.’

I’d rather not have to choose between ‘Jackie’ and ‘Randy Rainbow, ‘ personally.

Unfortunately, however, choices can be very real when it comes to people, coalitions and politics.  Often these choices boil down to the lesser of evils, or certainly, compromises and more compromises.  When a lot of change overwhelms our instititutions, at a time when those institutions are arguably seriously over-built and over-leveraged, well, arguably, here we are.

Where did I put that hobby horse? Beneath the appeal to experts (some ‘studies’ professors, some social scientists, and some scientists) is a constant showcasing of activist concerns at NPR (the assumption of moral rightness and truthfulness of activist causes, mostly, the vague moral suspicion of religious belief, conservation of established traditions, corporations etc).

I find myself disagreeing often, despite the high production value.

As I choose to see the world, when it comes to politics, much activist logic is, well, radical and revolutionary, the truths activists have to tell coming with destabilizing dangers and deadly serious risks (they can be important truths).  Not only change but maybe even violent change.  Certainly liberatory.

If I go looking for ignorance, in-group/out-group dynamics, a desire to believe, I can look no further than myself, frankly.  Such urges never really go away, though they can be channeled better; mediated and expressed through love, family, friendships, work and some attention and care with one’s own mind through deeper reasoning and ‘big ideas.’

Looking for and working hard to get at the truth really matters.

What I’m pretty sure of:  Such impulses certainly can’t be directed towards what I see as modern Selfhood tribalism (from tattoos to Romantic Primitivism to political idealism and identity coalition-building) without consequences for everyone.

What is true of religious organizations, traditions and corporations, of course, is also true of political orgs and missionary secular humanists.

Also from the American Conservative, ‘Wendell Berry Goes To Indiana:’

Wendell Berry, on “tolerance and multiculturalism,” from his essay “The Joy of Sales Resistance”:

‘Quit talking bad about women, homosexuals, and preferred social minorities, and you can say anything you want about people who haven’t been to college, manual workers, country people, peasants, religious people, unmodern people, old people, and so on.’

Addition:  The search for religious purity through a relationship with God, purity of the spoken word, and purity of of the perfectibility of Man and the Human could have some serious overlap, here, folks.

Growing Pains, The Same Old Aches-Harrisburg & Portland-A Few Links

Assuming that corruption is a natural state in human affairs, exacerbated by politics-as-profession and long-standing economic blight, often gets you closer to the truth. Hello, depressive realism, my old friend.

Many major U.S. City Halls are notoriously corrupt (NYC, Chicago), but let’s face it, many smaller cities and towns can play dirty, too.

Via the City Journal: ‘Insult To Injury In The Rust Belt

‘In Harrisburg, a state audit found that the school district wasted millions on salaries, contracts, and benefits. This follows a two-year probation period served by six-term mayor Stephen Reed, who pleaded guilty in 2017 to stealing artifacts from the capital city’s museum.’

As posted: From The City Journal: ‘The Lessons Of Harrisburg

‘A Pennsylvania newspaper once described Reed as a mayor who “never met a bond deal he didn’t like.” Give a politician the chance to pile up debt on favored projects without answering directly to voters, and no one should be surprised if he takes advantage of it. That’s why the history of state and local finance is filled with reform moments.’

Much of this transcends party politics and goes more to political power, bad management and collective fiddling…

Full post here.

‘The Harrisburg School District, so impoverished that the state is helping it dig out of its financial and academic woes, has hit a mother lode of tax dollars, evidently due to several years of financial ineptitude.

In early October the district discovered it had nearly $12 million it didn’t know it had until someone started looking closely at the books.’

Perhaps that money will be put to better use than the incinerator and the Wild West museum boondoggle. Perhaps not.

Under new management again, Harrisburg might have a chance to not be as poorly run as Detroit.

Walter Russell Mead took a look at similarly bankrupt Jefferson County, Alabama, where Birmingham is located:

‘Will the market still lend to cities after they’ve gone bankrupt?’

Promises made for public employees simply cannot be met in many cases.

Reason used Harrisburg as a model for fiscal failure.

It doesn’t look much like progress to me, if, many mentally-ill, desperate for purpose, communists, socialists, anarchists and the black bloc anti-fascists run roughshod over your city.

If you don’t properly account for human nature, the bad and good in everyone, your model isn’t working.  The people running these cities, without lots of growth and trade, would likely run them into the ground with such utopian ideas.

Time to grow up a bit, Portland:

Addition:  As a reader points out, I don’t mean to be glib.  Violence is serious, especially if it’s happening to you as the police stand-down, but if you’re expecting contrition from folks who are wedded to radical ideology, you can keep expecting.

Repost-From The American Spectator: ‘Environmentalism and the Leisure Class’

Full piece here.

William Tucker makes some good points:

‘It is not that the average person is not concerned about the environment. Everyone weighs the balance of economic gain against a respect for nature. It is only the truly affluent, however, who can be concerned about the environment to the exclusion of everything else.

On this analysis, It’s the people who’ve benefitted most from industrial activity that are using their wealth and leisure to promote an ideology that is ultimately harmful to industrial activity, and the people who live by it. Tucker has been following how such ideas actually translate into public policy and political organization for a while. Tucker also invokes Thorstein Veblen, and highlights how environmentalism can make for strange political bedfellows:

‘But the Keystone Pipeline has brought all this into focus. As Joel Kotkin writes in Forbes, Keystone is the dividing line of the “two Americas,” the knowledge-based elites of the East and West Coasts in their media, non-profit and academic homelands (where Obama learned his environmentalism) and the blue-collar workers of the Great In- Between laboring in agriculture, mining, manufacturing, power production and the exigencies of material life.’

Aside from the political and sociological analysis, I would offer that there are many to whom environmentalism serves as a kind of religion (or at least a political and organizational entity offering purpose and membership, as a religion has a pretty particular definition).

On this view, man has fallen away from Nature, and built civilized society atop it through harmful, unsustainable means. He must atone, and get back in harmony with Nature, as he has alienated himself from his once graceful state (tribal? romantically primitive? collectively just? equal and fair? healthy? “spiritually aware?” morally good?). This obviously gives meaning to people’s lives, a purpose, belonging and group identity as well as a political and secularly moral political platform. A majority of these folks are almost always anti-industrial, and it’s worthy of note how environmentalism has grown in our schools, marketplace, and in the public mind.

It’s often tough to tell where the sciences end (and they are often invoked to declare knowledge that is certain, or near-certain, and worthy of action) and where a certain political philosophy (usually more communal, politically Left, Statist…regulatory, centrally planned economically) begins.

What say you?

———————

Related:

Urbanists love to hate Joel Kotkin, as he has offered them much in the way of criticism. At the New Urbanist website, I found the following quote:

“Only when humans are again permitted to build authentic urbanism — those cities, towns, and villages that nurture us by their comforts and delights — will we cease the despoiling of Nature by escaping to sprawl.”

Bjorn Lomborg is skeptical of ‘Earth Hour’ in Blinded By The Light. Go towards the light.

Here’s Robert Zubrin:

——————-

How to separate reasonable environmentalism from the totalitarian impulses, the Malthusians and various other people who “know” how many people is enough? Now that environmentalism is a primary focus in our schools, it’s probably worth thinking about.

If you visit my Twitter feed, you’ll quickly realize the genius of Peace Pavilion West, a global peace raft overseen by a strong authority.  Join us, fellow human (this is very serious business):

 

Related On This Site: Isaiah Berlin’s negative liberty: From George Monbiot: ‘How Freedom Became Tyranny’

Walter Russell Mead At The American Interest: ‘The Failure of Al Gore Part Three: Singing the Climate Blues’

Amy Payne At The Foundry: ‘Morning Bell: Obama Administration Buries Good News on Keystone Pipeline’

Ronald Bailey At Reason: ‘Delusional in Durban’A Few Links On Environmentalism And LibertyFrom The WSJ-A Heated Exchange: Al Gore Confronts His Critics…From The Literary Review–Weather Channel Green Ideology: Founder John Coleman Upset….The Weather Channel’s Green Blog: A Little Too GreenFrom

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…

Where Did I Leave That Bullshit Detector Again? Roger Scruton, Jordan Peterson-Some Links

A little more on that Roger Scruton dustup with the deputy editor of the New Statesman.  When you’re righteous, you don’t necessarily have to be right, nor civil:

I take the claims of  ‘Ismologists’ with a grain of salt; especially when there’s professional incentive to have one’s Nazi/non-Nazi list at the ready with those who politically disagree.  The identity game is so tired yet still so damaging, the intellectual bar so low yet still so influential, that I think I’ve stopped noticing the constant whine of my bullshit detector.

UpdateScruton responds here.  There is a lot of social and professional incentive for Eaton to act in such a way.

Our politics and civil debate is engulfed in similar ideas, and like the Brits, Canadians and Aussies, our politics will still be necessary to maintain civil society.

What am I missing?

Apparently that Jordan Peterson/Slavoj Zizek debate will occur on April 19th, 2019, in Toronto:

http://www.sonycentre.ca/calendar-event-details/?id=563

On this site, see:

Slavoj Zizek In The New Republic: Responding To Adam Kirsch

Mr Scruton was pretty much excommunicated from British academic life and civil society for his views.  It’s actually possible to have a civil debate, you know, but just don’t expect it from most people, much of the time, especially identitarians (political enemies are morally evil…because politics seems to function as a religion):

In the Q & A afterwards, Scruton receives about as pointed a post-lecture questioning on his metaphysics as I’ve seen.

In the final moments, Robert George also posits that Scruton’s four presented categories actually rather resemble Aristotle’s Order of Nature and three of them Aristotle’s Practical Reason.

Interesting presentation by an interesting thinker, indeed.

Maybe Human Nature Hasn’t Changed That Much? Some Tuesday Links

Merely uttering a reasonable understanding and vision (always contestable) of the American founding has become contentious, within political parties and more broadly in the ‘culture.’

Sometimes, I have my doubts Secular Humanists have properly grasped….humans:

‘Regular readers of Quillette need no introduction to the ways in which authoritarian strains of social-justice leftism conflict with traditional liberal precepts such as free speech, rational inquiry and due process…

…This is the story of my own little corner: the Vancouver-based British Columbia Humanist Association (BCHA).’

There is plenty of good writing about ignorance, vanity, righteousness, sincere belief, grifting, and fanaticism, simply within our own traditions.

This used to be called the ‘Humanities.’

Meanwhile, if you’d like an alternate vision to the freedoms and responsibilities stemming from the American founding (and deeper still), I’d like to offer you Man and Nature harmoniusly living, and loving, together.

What are you waiting for?:

 

Repost-A Terrible Bullshit Is Born

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

‘A strong dislike of pretension, accompanied by a happy delight in puncturing it through satire and parody, is also a major element in his literary criticism. His demolition of Ezra Pound is especially effective because, as a classical scholar and linguist, he is able to establish that many of Pound’s most admired technical effects are in reality simple errors of grammar or translation.’

Ha!:

“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.’

Ha!

Many people still can’t handle how bad Communism was on the ground, and fewer these days are looking to keep the ideology up in the air, partly thanks to Conquest and his labors:

Reasonable-Sounding Schemes, Rosy Dreams & Plans From Above: Some Links On Michael Oakeshott’s ‘Rationalism In Politics’

Lately, when I can manage an hour or two of unbothered attention, I’ve been having a dialogue with a rather deep 20th-century Englishman. This gentleman sees the divorce of technique from practical knowledge, and the over-reliance on technique, as one of the deepest epistemological mistakes of modern man:

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

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

You can’t just toss direct experience, long history, developed traditions and deep practice into a pot, can you?  Were you just going to bring your pot to a rolling boil, skim the top, bottle it up and sell it as the ‘Last Cookbook You’ll Ever Need’?

Who is Oakeshott’s Rationalist?  Perhaps nearly all of us:

‘At bottom, he stands (he always stands) for independence of mind on all occasions, for thought free from obligation to any authority save the authority of ‘reason.’  His circumstances in the modern world have made him contentious: He is the enemy of authority, of prejudice, of the merely traditional, customary or habitual.  His mental attitude is at once sceptical and optimistic: sceptical, because there is no opinion, no habit, no belief, nothing so firmly rooted or so widely held that he hesitates to question it and judge it by what he calls his ‘reason:’ optimistic because the rationalist never doubts the power of his ‘reason’ (when properly applied) to determine the worth of a thing, the truth of an opinion or the propiety of an action.  Moreover, he is fortified by a belief in a ‘reason’ common to all mankind…’

Pg 6.

But in particular, the following:

‘He is not devoid of humility; he can imagine a problem which would remain impervious to the onslaught of his own reason.  But what he can not imagine is politics which do not consist of solving problems, or a political problem of which there is no ‘rational’ solution at all.’

Pg. 10.

We Americans are Rationalists, to some extent, with our founding documents kept under glass:

“When in the course of human events it becomes necessary for one people to dissolve the bands which have connected them with another and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation…”

Oakeshott again:

‘Long before the Revolution, then, the disposition of mind of the American colonists, the prevailing intellectual character and habit of politics, were rationalistic.  And this is clearly reflected in the constitutional documents and history of the individual colonies.  And when these colonies came ‘to dissolve the political bands which have connected them with another,’ and to declare their independence, the only fresh inspiration that this habit of politics received from the outside was one which confirmed its native character in every particular.  For the inspiration of Jefferson and the other founders of American independence was the ideology which Locke had distilled from the English political tradition.’

Pg 31.

I have trouble imagining Oakeshott having much sympathy with our founders’ direct experience and developing practice alongside and against King George III and the Redcoats; the slow-rolling revolution these men found themselves within.

What should ‘common men’ have done with relatively limited experience and practice of their own, but such a long and mixed inheritance to draw upon?

Hasn’t our American solution (posing admitted cultural threats to established English traditions) helped ameliorate the effects of long-stratified classes, resentments, and bitternesses which have allowed a much deeper Marxism (ideology par excellence) to flourish in the U.K?

Has the American influence made them worse?

Perhaps if long history and deep practice have helped organically produce Monarchy, Aristocracy, landed gentry and unlanded serfs; a country where an accent can immediately rank order one’s class and status, then America’s rationalist common man has gotten some things right?

Food for thought.

Is that the sight of tweed moving amongst the trees upon the horizon?

To Hounds!:

I must say Oakeshott offers refreshing critique of thinkers from Descartes to Bacon and Marx to Hayek, and I imagine he can easily be applied to Rawls, Nozick and any other very bright, systemizing thinkers of the 20th century.

Often times, brilliance and genius in the mathematical sciences can help reformulate and solve some of the deeper problems of the Natural World, but such thinking doesn’t necessarily travel well beyond these spheres.

Beware the Man Of System?

And one should also probably remember this, from Hamlet’s Ghost:

‘There are more things in Heaven and Earth, Horatio,
Than are dreamt of in your Philosophy’

Thinking of politics as just a ‘science,’ can obviously be a problem, for example.  Thinking all the reasons for deep disagreement between people (religion, belief, habit, custom) are going to be solved with the latest theory or a new politico-managment style is full of obvious problems.

Rationalism, on this view, decays frequently into ideology, as well, and there’s no shortage of ideological doctrines nor ideologues and narrow, doctrinal sorts this past century.

On that note, please let me know what I’ve gotten wrong, or missing thus far.

***Dear Reader, I beseech you to recall that I’m full-time employed elsewhere and this blog is a labor of love; a means to keep learning.  Please send $1,000,000+ checks discreetly in the mail.

Also on this site:

A Few Ken Minogue Quotations on Michael Oakeshott…Why Should You Get A Liberal Education? From The ASAN Institute Via Vimeo: ‘Michael Oakeshott’s Cold War Liberalism 1’

…Repost: Where The Libertarian And Conservative Often Part Ways-Arnold Kling On Ken Minogue’s ‘The Servile Mind’

I Was Asked The Other Day About The Conservative Temperment…

There is a habit among naturalists and those working in the sciences I know towards sustained abstract thinking and problem-solving.  Many of the profound questions underlying, say, the push to Mars, are, in fact to find out if life could be there (possibly microbial life beneath the surface now or long ago).

From what I’ve observed, such a task requires one’s use of reason, imagination, math skills, engineering experience, and people skills to build a rover to solve particular problems. It can yield incredibly precise and long-lasting knowledge of the natural world, and keeps yielding new data coming back from the surface of our nearest neighboring planetary body.

It also takes smarts, courage and dedication.

I’ve learned how you ask questions can be as important as the questions themselves, and the questions you ask can sometimes, curiously, be more important than the answers you get.  The ‘method’ used to achieve these milestones has much to do with a crowning tradition and achievement of human endeavor, particularly of Western thinking, thus far.

More deeply, we’ve all wondered why we might be here, why there’s such joy, friendship and love in our lives but also so much suffering, pain and death.  It’s pretty much an axiomatic truth that everything which lives must die.  This is the tragedy each of us must bear, laughing all the way to grave or trodding carefully, with utmost seriousness.  Boredom so often overtakes us.  Familiarity breeds contempt.

Religious traditions and metaphysics offer answers to many deep questions, but I generally remain unconvinced they’re always able to offer the best path towards that which is true.

One of the broadest appeals conservatism has for me is its tragic view of human nature.  Upon reading many poems, and songs, and engaging in trying to write poems and compose basic two-voice songs myself, I’ve found that much of my own nature is deeply flawed.  As any of us who’ve experienced love can attest, or getting a well-deserved punched in the nose along the way, it is usually for some flaw or fear we know to be true in ourselves for which we can punish others.

Looking inwards, I am capable of noble, chivalrous sacrifice and exertions of steady will, but frankly, I’m also capable of very selfish, petty, blind impulses and urges. I’ve learned to be very careful what I find myself thinking, as I believe my thoughts dictate who I become.

I tend to see human civilization as thin veneer over a valueless Nature.  Each moment is ours to discover, and to choose more than we may ultimately know, though few, if any of can live with such intensity in all but a few moments of our lives.  We human beings can’t bear too much truth for too long.

I tend to see our traditions and laws, institutions and language as tissues of contingency, ever-changing in a changing world and no better nor worse than the individuals and ideas bouncing around within them at any given time.

Hope that helps!

***What have I got wrong?  What am I missing?