Don’t Hold Your Breath On Speech-Some University Links

As to what’s going on at Georgetown law and Ilya Shapiro, we’ve seen this before, at Yale, at Williams, at Evergreen State….the pattern ought to be pretty clear by now. Aside from money, social media platforms, waning influence and administrative rot, it’d be nice to have some backbone on speech.

Don’t hold your breath, 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.’

You know, if the explanatory power of your evolutionary biology model is predictive, it missed a pretty important prediction. There’s always a ‘new’ society to emerge, but hey, speech is speech and courage is courage. I stand with both.

Affixing one’s moral compass, sentiments and institutional commitments upon the axis of change, rather than conservation, is one way to end up in an equity canoe headed over a revolutionary waterfall.

As to extrication of the pursuit of scientific knowledge and truth, free thought and speech, and the defense of healthy empiricism, it will take a few generations. The social constructivist model has made a lot of headway (Self feelings are important to discourses of meaning and historical oppression within a landscape of the Self and no meaning…).

As previously and often posted:

“First, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. To deny this is to assume our own infallibility.’

‘Secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions that the remainder of the truth has any chance of being supplied. ‘

‘Thirdly, even if the received opinion be not only true, but the whole truth; unless it is suffered to be, and actually is, vigorously and earnestly contested, it will, by most of those who receive it, be held in the manner of a prejudice, with little comprehension or feeling of its rational grounds. ‘

And not only this, but, fourthly, the meaning of the doctrine itself will be in danger of being lost, or enfeebled, and deprived of its vital effect on the character and conduct: the dogma becoming a mere formal profession, inefficacious for good, but cumbering the ground, and preventing the growth of any real and heartfelt conviction, from reason or personal experience.”

-John Stuart Mill ‘On Liberty: Chapter II-Of The Liberty Of Thought And Discussion’

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

The Two Clashing Meanings Of Free Speech-Whence Liberalism?

On this site, see: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”…

Repost-Classical Liberalism Via Friesian.Com-‘Exchange with Tomaz Castello Branco on John Gray’

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?’

A Modern Liberal, somewhat Aristotelian and classical?:  From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’…Repost: Martha Nussbaum Channels Roger Williams In The New Republic: The First Founder

Samuel Huntington was quite humble, and often wise, about what political philosophy could do:  From Prospect: Eric Kaufmann On ‘The Meaning Of Huntington’

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

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’

It Says So Very Much And So Very Little- Medical Correctness & Some Links

It doesn’t exactly inspire public trust to have obvious anti-scientific ideologues operating within institutions which depend upon scientific discovery and authority.

Via Mick Hartley: ‘At The Intersection Of Ecological Feminist And Marxist Economics

Planetary health views human health from the perspective of multiple intersecting systems.’

Dear Reader, within this first sentence alone, I’m hovering, ‘Gaia-like’ out of my postmodern body in space, able to witness all humans criss-crossing, ant-like, beneath my transcendent vision. Standing upon the shoulders of Marx, verily, I gaze down from the position of ‘Director Of Budget’ at whichever institution I shakedown choose.

Oh, how I will lecture you!

In a mighty display of my educational credentials (justifying so much pseudo-scientific gobbledygook), I might quote something like the following:

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . .

Such lines sprinkled in casual, high coversation demonstrate that I am no mere anti-technological, Neo-Romantic ideo-crat, worpshipping Gaia with a thousand inchoate thoughts. Nay, my yearly salary alone commands respect as an intellectual anointed by ‘The People’ to bend all of (H)istory towards a New Age.

Come and sign this ‘social contract’ with our blood.

Theodore Dalrymple on Medical Correctness here.

Some partial solutions require repairing what a good humanities education CAN do:

As posted:

More here.

Link sent in by a reader.

Interesting paper presented by Erika Kiss, beginning about minute 32:00 (the whole conference is likely worth your time for more knowledge on Oakeshott).

According to Kiss, Oakeshott’s non-teleological, non-purposive view of education is potentially a response to Friedrich Hayek, Martha Nussbaum, and Allan Bloom, in the sense that all of these thinkers posit some useful purpose or outcome in getting a liberal education.

Hayek’s profound epistemological attack on rationalist thought is still a system itself, and attaches learning to market-based processes which eventually drive freedom and new thinking in universities. The two are mutually dependent to some extent.

Nussbaum attaches liberal learning to ends such as making us ‘Aristotelian citizens of the world’, or better citizens in a democracy, which has struck me as incomplete at best.

Allan Bloom is profoundly influenced by Straussian neo-classicism, and wants love, classical learning, honor and duty to perhaps be those reasons why a young man or woman should read the classics. This, instead of crass commercialism, the influences of popular music, deconstructionism and logical positivism.

On this site, see: Mark Pennington Via Vimeo: ‘Democracy And The Deliberative Conceit’

A taste of her Nussbaum here. Also, see: From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’

Via C-SPAN-The Historical Context Of Allan Bloom

…Timothy Fuller At The New Criterion: ‘The Compensations Of Michael Oakeshott’John Gray At The Literary Review Takes A Look At A New Book On Michael Oakeshott: ‘Last Of The Idealists’

Here’s the view through a radical lens at The Lancet, one of the world’s oldest and most respected medical journals. Keep this in mind the next time there’s an important announcement to the public from a respected institution.

It doesn’t exactly inspire public trust to have obvious anti-scientific ideologues operating within institutions which depend upon scientific discovery and authority.

Seeds Of Collectivism & State Of Fear-Some Links

Stephen Hicks, Michael O’Fallon and James Lindsay have a discussion.

Mentioned: Hegel, Marx, the Existentialists, Rousseau, and trying to mold mankind within social constructionist philosophies:

Worth revisiting: Michael Crichton examines a lot of common knowledge surrounding environmental claims. A lot of these claims don’t add up.

A kind of Romantic Primitivism prevails (we must return to Nature and worship Her. We must return Man to a primitive state in order to mold Mankind with the right knowledge).

Also, I did a mock-up ad:

Edward Hopper, Deconstructionists, The NY Times & Postmodernism-Some Links-Where Are You Headed?

Via Althouse via the NY Times, applying decontructionism to the works of Edward Hopper:

They’re coming for your ‘myths’, America.

Some of them, anyways:

“Yes, there’s a lot of talent and beauty and all that,” said Mr. Shadwick, who remains a big Hopper fan, “but there’s also a very conscious awareness of his place in history, and of the purported Americanness of the scenes he was painting.”

Althouse:

I think the “awareness” he’s referring to is in the minds of people who value Hopper. Maybe those minds are full of delusions and mythology. They’re only half-aware. Not… woke.

It’s not as clear to me a deconstructionist would go after obvious ‘woke’, so much as interrogate other things, driving towards (S)elves without myth nor national character in an increasingly flattened landscape.

From the author’s site, where he is making a career out of ideas about ideas about Hopper:

This relation of Hopper’s works to their broader social history will underpin an interrogation of the development and cultivation of Hopper’s Americanist persona, challenging notions of Hopper’s quintessential ‘Americanness’ and deconstructing the implications of such rhetoric in relation to the artist’s canonical reputation.

Hmmm….as to choices artists must make. From the NY Times piece:

In rendering his pioneering views of everyday life in average America (or, as Mr. Shadwick would say, in the America Hopper helped define as average), Hopper chose an everyday style that brings him closer to the modest commercial illustration of his era than to the certified old masters.

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.

When it comes to the Old Masters, I can’t help but think of Auden:

Musee des Beaux Arts

About suffering they were never wrong,
The old Masters: how well they understood
Its human position: how it takes place
While someone else is eating or opening a window or just walking dully along;
How, when the aged are reverently, passionately waiting
For the miraculous birth, there always must be
Children who did not specially want it to happen, skating
On a pond at the edge of the wood:
They never forgot
That even the dreadful martyrdom must run its course
Anyhow in a corner, some untidy spot
Where the dogs go on with their doggy life and the torturer’s horse
Scratches its innocent behind on a tree.

In Breughel’s Icarus, for instance: how everything turns away
Quite leisurely from the disaster; the ploughman may
Have heard the splash, the forsaken cry,
But for him it was not an important failure; the sun shone
As it had to on the white legs disappearing into the green
Water, and the expensive delicate ship that must have seen
Something amazing, a boy falling out of the sky,
Had somewhere to get to and sailed calmly on.

W.H. Auden

The Fall Of Icarus

Discussed in the video: James Lindsay’s cogent account of his experiences in the Atheism movement, and the emergence of Atheism Plus. He attempts to use moral psychology (he mentions Jonathan Haidt) to explain many religious-seeming elements of the woke, social justice crowd.

Also, the two touch upon Critical Theory, and the next generation of post-post-modernists, reacting against the previous generation.

I doubt movements like this ever really die, especially ones committed to the logic of radically standing apart from all institutions of authority, traditions, systems and social arrangments; the lone, brilliant artists and the academic poseurs cloaked within the glamour of nihilist jargon and bad epistemologies.

Lindsay also mentions the Stephen Hicks/Thaddeus Russell debate: ‘Postmodernism Is Necessary For A Politics Of Individual Liberty

Related On This Blog:

Martha Nussbaum on Judith Butler: ‘The Professor Of Parody

Postmodern generator here, via David Thompson.

Simon Blackburn revisits the Sokal hoax.

The Sokal hoax:

“…in 1996 the radical “postmodernist” journal Social Text published an article submitted by Alan Sokal, a mathematical physicist at New York University, with the mouthwatering title “Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity.” Sokal then revealed the article to be a spoof…”

Sokal has been busy ruminating since that paper, and Blackburn, a Cambridge philosophy professor, reviews his ruminations.

Mentioned In The Review: Kant, Karl Popper, Einstein, postmodernism, a sympathetic account of the academic postmodernist climate, Heisenberg and Niels Bohr, (T)ruth, Richard Rorty…


Daniel Dennett from 1998: Postmodernism and Truth

‘When I was a young untenured professor of philosophy, I once received a visit from a colleague from the Comparative Literature Department, an eminent and fashionable literary theorist, who wanted some help from me. I was flattered to be asked, and did my best to oblige, but the drift of his questions about various philosophical topics was strangely perplexing to me. For quite a while we were getting nowhere, until finally he managed to make clear to me what he had come for. He wanted “an epistemology,” he said. An epistemology. Every self-respecting literary theorist had to sport an epistemology that season, it seems, and without one he felt naked, so he had come to me for an epistemology to wear–it was the very next fashion, he was sure, and he wanted the dernier cri in epistemologies. It didn’t matter to him that it be sound, or defensible, or (as one might as well say) true; it just had to be new and different and stylish. Accessorize, my good fellow, or be overlooked at the party’

Worth a read.

The arts and humantities can be given a seriousness of purpose, I’m guessing, but must that purpose necessarily be scientific?

Do creative musical/artistic geniuses really need to understand particularly well how the sciences advance? How much does it matter that a theater major understands how the sciences come to say true things about the world and predict with high accuracy how nature behaves beyond a science course or two?

I could be wrong.

Clearly, one problem is that out of the postmodern malaise comes the nihilism, moral relativism and general desperation where many can be found clinging to the sciences, or some standard of rationalism and reason that doesn’t seem sufficient in answering all the questions religion claims to answer, nor doesn’t seem sufficient as a platform to understand human nature, history, tradition, the wisdom in our institutions, and the experience past generations can offer beyond its own presumptions.

Lots of people can thus make ideology their guide and political change their purpose, or the State their religion and their own moral failings or moral programs everyone’s moral oughts through the law and politics.

Who has the moral legitimacy to be in charge?

Quote found here at friesian.com (recovering Kantian idealism through post-Kantian philosopher Jakob Fries):

‘Oddly enough, it is the intellectual snobbery and elitism of many of the literati that politically correct egalitarianism appeals to; their partiality to literary Marxism is based not on its economic theory but on its hostility to business and the middle class. The character of this anti-bourgeois sentiment therefore has more in common with its origin in aristocratic disdain for the lower orders than with egalitarianism.’

John M. Ellis, Literature Lost [Yale University Press, 1997, p. 214]


Using quite a bit of German idealism (Hegelian) to get at the problem:

Roger Scruton here.

Book here.

‘While I am complaining, I will also note that Scruton has nothing to say about how several of these figures—especially Žižek and Alain Badiou, along with Jacques Derrida, who is barely mentioned here—have played a role in the so-called “religious turn” of humanistic studies, in which various movements generally called “postmodern” find a significant place for religion in their reflections, if not in their beliefs or practices. This marks a significant departure from the relentless secularism of most earlier forms of European leftism, and that deserves note. Nor does Scruton account fully for Jürgen Habermas’s reputation as a centrist figure in the German and more generally the European context. (Habermas too has spoken more warmly of religion in recent years.’

I’ve heard Scruton’s rather sober vision of the good society referred to as ‘Scrutopia’ by dissenters:

On this site, see:

More Scruton here.

So, what is all this Nothing-ness about? ‘My view’, says Scruton, ‘is that what’s underlying all of this is a kind of nihilistic vision that masks itself as a moving toward the enlightened future, but never pauses to describe what that society will be like. It simply loses itself in negatives about the existing things – institutional relations like marriage, for instance – but never asks itself if those existing things are actually part of what human beings are. Always in Zizek there’s an assumption of the right to dismiss them as standing in the way of something else, but that something else turns out to be Nothing.’

Steven Pinker piece here.

Pinker boils his argument down to two ideals:

‘The first is that the world is intelligible. The phenomena we experience may be explained by principles that are more general than the phenomena themselves.’

and:

‘The commitment to intelligibility is not a matter of brute faith, but gradually validates itself as more and more of the world becomes explicable in scientific terms.’

Hilary Putnam and Bryan Magee discuss the ‘treasure chest’ vision of science, where you just keep filling up the chest with more and more knowledge.

————————

Pinker’s second ideal is as follows:

‘The second ideal is that the acquisition of knowledge is hard. The world does not go out of its way to reveal its workings, and even if it did, our minds are prone to illusions, fallacies, and superstitions.’

One of the other debates here is about where meaning shall be found, in politics, in ethics, as a foundation for the humanities, and religion, as all manner of other ideas fill the void.

Addition: I guess I’m trying to say that I remain skeptical the sciences can properly scale. Many people claiming to have a scientific worldview are curiously more committed to ideas downstream of scientific inquiry. This can involve an idealized or popular, mummified vision of ‘science,’ (the science is clear, it’s on on my side, we must act together or vote for x) or even ‘anti-science’ nihilism and destructive cultism (the universe is a meaningless void, you’re utterly alone, here’s exactly what the scientists don’t want you to know, so join us).

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”

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

From Darwinian Conservatism: Nietzsche-Aristocratic Radical or Aristocratic Liberal?

The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”From George Monbiot: ‘How Freedom Became Tyranny’…Looking to supplant religion as moral source for the laws: From The Reason Archives: ‘Discussing Disgust’ Julian Sanchez Interviews Martha Nussbaum.… Repost: Another Take On J.S. Mill From “Liberal England”

Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge

More here from the Times Literary Supplement.

I suppose ‘anarcho-syndicalism’ and/or ‘libertarian socialism’ is better than the dead-ends of socialist doctrine. Noam Chomsky actually had enough computational/scientific training to be dismissive of postmodern thought. Perhaps after Kant’s transcendental idealism, Chomsky really does believe that morality, like Chomsky’s innatist theory of language, is universal and furthermore hard-wired into the brain. This could lead to a political philosophy of either universalism or nihilism, or at least his retreat into anarchism or anarcho-syndicalism away from such idealism. There’s little to no room for the individual in such a vision. Perhaps Chomsky has never seen life, liberty and property and the individual except from such a vantage point: Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge

What about value pluralism…positive and negative liberty?: The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

Martha Nussbaum criticizing Chomsky’s hubris in Martha Nussbaum In Dissent–Violence On The Left: Nandigram And The Communists Of West Bengal

‘Quasi-Religious Moral Imperatives’-James Lindsay & Michael O’Fallon On Climate Justice

The most morally righteous (not necessarily right) can be found most vocally pushing ‘Climate Justice’. The conflict between Conceptions of (S)cience as a tool of the ‘oppressor’, AND as intellectual justification for technocratic, dirigiste, authoritarian and Statist rule is never fully resolved, nor does it have to be. The (S)cience is clear. ‘We’ must act now!

When your own moral philosophy fails to resolve deeper problems regarding human nature, proper epistemological and metaphysical foundations, and the consent of the governed, you don’t necessarily have to resolve these conflicts. Rather, you just have to gather in the public square (pursuing a kind of ‘Rapture’).

This is a fairly influential coalition, now more visible in Congress and the Senate on the Democratic side of the aisle. Through recent legislation, they are now trying to consolidate political and economic power. The political economy is where we all lose our most important freedoms (to think and speak against authority, to get a job, to try a new venture, to manage our own time and energy). This is where new rules and ‘rule-following punishers’ will be made.

This blog has been seeking to anchor liberal thinking in more tried-and-true moral philosophies of J.S. Mill, Scottish Enlightenment empiricism, and a return to neo-classical thought, for starters.

Good luck, folks.

As posted:

William C Dennis of the Liberty Fundhad a 1990 review at Reason Magazine of Ecology in the 20th Century: A History, by Anna Bramwellwhich highlights the libertarian dispute with environmentalism. He quotes Bramwell thus:

“For today’s ecologists, their hope of regeneration presupposes a return to primitivism, and thus, whether they wish to enunciate it or not, concomitant anarchy, the burning before the replanting, the cutting down of the dead tree. The father of the movement is an utter rejection of all that is, and for at least three millennia all that was.”

Libertarians would generally see many environmentalists as a threat to their definition of liberty.

-Another environmentalist root comes by way of the’ Tragic Earth’ romantic lament, which may have as much to do with the rise and fall of post-modernism in American Universities as it does with Nature, and the restless attempt to fill the post-modern void in a post-Nietzschean world.  I think part of this is due to the collapse of the modern liberal arts curriculum to its current state, which has followed excessive relativism and multi-culturalism to some of its logical conclusions.  The “science is settled” may be appealing to many in filling that void.  Of course, good poems and poets transcend the often strange things good poets can believe, but I suspect this has something to do with it. Al Gore has probably been influenced by this school of thought, though he is a politician, carbon-credit-salesman, and a poet.

Whatever your view of the science, its transition and use for ideological, economic and political purposes should give intelligent people pause, not just those who see threats to liberty.

Self-reliance may still be a better intellectual American influence, even with some downside to pragmatism.

I don’t mean to imply some people have turned their limited understanding of climate data into an anti-human, anti-science cult. Given human nature, such a turn of events is completely unforseeable!

Aside from passionate crazies, however, there are certainly not people who’ve turned global warming into a gnawing, apocryphal certainty; certain enough to offload their own fears of death into abstract ideals which might live beyond them.  This can lead to technocracy as a form of leadership; knowledge implemented through institutional bureaucracy and more diffuse accountability.  Plenty of journalists and aspiring professionals will follow those incentives into careers, opportunity and authority.

Some poets, even, and there’s certainly not any postmodern mysticism, anti-science rationalism and irrationalism to be found around and about:

A reader sends a link to a SF Gate review of poet Jorie Graham’s ‘Sea Change:

‘In “Sea Change,” Graham becomes Prospero, casting spells by spelling out her thoughts to merge with ours, and with the voices of the elements. The result is a mingling of perceptions rather than a broadcasting of opinions. Instead of analysis, the poems encourage emotional involvement with the drastic changes overwhelming us, overwhelm- ing the planet.’

and:

‘Strengths and weaknesses, flows and ebbs, yet every poem in “Sea Change” bears memorable lines, with almost haunting (if we truly have but 10 years to “fix” global warming) images of flora and fauna under siege. Jorie Graham has composed a swan song for Earth.’

Oh boy.

Older folks are left to display one’s virtue, good behavior and rule-following among the living.  That Tesla sure is sleek. Show off that new canvas bag.  Scowl at the plastic one. This binds people up together and keeps social harmony.  The knowledge is here, all that’s left is the wise, equal, and just enforcement of new rules.  Don’t you want to be good?

Maybe we can turn this thing around after all, discovering that Romantically primitive modern Eden upon the horizon.  We must act.

Alas, young, true believers, reformers and the narrowly righteous see deeper, of course, through the hypocrisy of a more settled complacency.  Tim Black at Spiked: “The Ongoing Creation Of Greta Thunberg.

They can become heroes to some, rather pathetic ciphers to others:

‘It is all very disconcerting. From her breakdown, to her recitation of carbon-emission facts, the Greta that emerges in Our House is on Fire doesn’t feel like an individual. She feels like a fictional device. A God’s fool-style character, descended down to Earth to expose our folly.’

And by no means are those on the political Left, often seeking radical revolution and ‘Capitalism’s’ overthrow for the new ‘scientific’ Socialism to come, involved here.   Institutions are clearly not susceptible to committed ideologues, operating upon failed theories of (H)istory, forcing themselves into institutions (which radicals don’t normally recognize as having moral legitimacy, unless and until it’s their moral legitimacy).

What if you have an opposing, or different view to a majority?  Isn’t that the point of free speech?

Bruce Everett on this book:

‘It’s de rigueur on college campuses to pledge allegiance to the climate agenda, denouncing Luddites who impede progress on the climate policies that all right-thinking people support. Those of us who work in academia are used to this ritual, but every once in a while an academic decides to distinguish himself by making his denunciation louder and more strident than the rest of the crowd. ‘

From a reader: Christopher Essex discusses ‘Believing In Six Impossible Things Before Breakfast, And Climate Models:’

It really shouldn’t be that difficult a thing to keep a strong interest in the natural world and a desire to understand it quite apart from such true-belief, collectivist virtue-signalling, hyperbole and ideology.

This stuff is complicated!
As previously posted:

Repost-‘Roger Scruton In The City Journal: Cities For Living–Is Modernism Dead?’

Land Art Links Along A With A Quite Modernist W.S. Merwin Poem

William Logan At The New Criterion: ‘Pound’s Metro’…Monday Poem: ‘A Pact’ By Ezra Pound

-Daniel Dennett: ‘Postmodernism And Truth’

Via A Reader-Isaiah Berlin’s Lectures On The Roots Of Romanticism. Romanticism–>Modernism–>Postmodernism–>Wherever We’re Heading Now

Maybe it all started with Beethoven: Everyone’s a (S)elf.

I’d argue that this ‘postmodern’ problem also likely bleeds out into other causes, and abstract ideas, like the Climate.

Edward Feser On Eric Vogelin On The Latest Moral Cause & A Christopher Hitchens Link-In The Den Of Gnostic Feminism?

Edward Feser on Eric Vogelin on the latest protest movements:

It is no accident that CRT adepts think of themselves as “woke.”  For it is not rational argumentation that compels them but a kind of conversion experience, and Kendi, DiAngelo, et al. are essentially Gnostic preachers rather than philosophers or social scientists.  Their reliance on inflammatory rhetoric, preemptive dismissal of all criticism as racist, and insistence on putting the most sinister imaginable interpretation on every aspect of social life, create a “dream world” of exactly the kind Voegelin describes.  As Greg Lukianoff has noted, “wokeness” inculcates distorting and paranoid habits of thought of precisely the sort that Cognitive Behavioral therapists warn their patients to avoid.

It can be a bit shocking, but, upon reflection, unsurprising, how many would-be liberal outlets continue towards the radicalism of the latest moral cause. Claiming the moral ground of post-60’s institutional authority (anti-Trumpism and Trump’s character as accelerant), also commits many people to become enmeshed in destructive ideological territory.

Or at least negotiating with radicals.

For folks who think like me, This American Life was insufferable already, but Dear God.

It turns out the ground of ‘it’s narratives all the way down’ is inherently unstable.

I’m guessing that because Christopher Hitchens claimed knowledge and action of authentically Left thinking, and was rather charming and ballsy, could he express independent thoughts while in a den of mild paranoia.

The point: People who view themselves in a kind of for-us or against-us struggle, with themselves as heroic and good, and their enemies as evil, leads to true-belief:

The days of old-school, dickish, prickish newsman like Mike Wallace and Charlie Rose (and let’s face it, Union Men like Joe Biden and grab-assers like Trump), are probably gone. Or, better said, they’re still there, but must not be stated as such against the new orthodoxies. Human nature hasn’t changed all that much, after all.

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

Hmmm…..Joseph Bottum touches on Walter Rauschenbusch, grandfather of Richard Rorty.

‘Yes. There’s an extraordinary point here. Walter Rauschenbusch [an American theologian and a key figure in the Social Gospel movement of the late 19th and early 20th centuries] lists six species of social sin.

James Lindsay also mentions Rauschenbusch and Rorty:

Your moment of Zinn:  The 1776 project is a response to the 1619 project.

I’m Sure This Will All Work Out-Links To A William Carlos Williams Poem And A Satirical Tweet By James Lindsay

The Return To Work

Promenading their
skirted galleons of sex,
the two office assistants

rock unevenly
together
down the broad stairs,

one
(as I follow slowly
in the trade wind

of my admiration)
gently
slapping her thighs.

William Carlos Williams

Who’s driving the car?

As to this blog’s favored critique of the radical base beneath liberal idealism, and the category errors of (S)cientism and (R)ationalism.

James Linday explains what is probably the dominant worldview in many quarters. Click through for some nice satire:

Some Past Links & Adam Kirsch At The New Yorker-‘Philosophy in the Shadow of Nazism’

Adam Kirsch at The New Yorker: ‘Philosophy in the Shadow of Nazism

In this sense, Nazis and Austria’s Christian fascists were right to see the Vienna Circle as an enemy. In Edmonds’s words, the Circle was “contemptuous of superstitious thinking,” including myths about race and religion. The group included Christians and Jews, but its members’ real creed was what they called “the scientific conception of the world.”

Possibly contained within the piece: The Vienna Circle has some overlap with the New Atheists?

As posted:

Full piece here.

Our author speculates who would go Nazi in a room full of people at a dinner party.  Continuing on a recent theme around here and in society more broadly:

‘Kind, good, happy, gentlemanly, secure people never go Nazi. They may be the gentle philosopher whose name is in the Blue Book, or Bill from City College to whom democracy gave a chance to design airplanes–you’ll never make Nazis out of them. But the frustrated and humiliated intellectual, the rich and scared speculator, the spoiled son, the labor tyrant, the fellow who has achieved success by smelling out the wind of success–they would all go Nazi in a crisis.’

Her powers of analysis could be useful…and I still refer to her piece from time to time.

Thanks to a reader for the link.

Michael Lewis at The New Criterion: ‘The Architect Of The Reich:’

‘Albert Speer (1905–1981) was born in Mannheim, Germany, the son and grandson of architects. Pushed by his father to study architecture, he studied first in Karlsruhe, then Munich, but he only became serious after he transferred to Berlin. There he applied to study with Hans Poelzig, the brilliant expressionist architect of Weimar Germany, who rejected Speer as an inferior draftsman. Disappointed, he turned to the man who was Poelzig’s polar opposite, Heinrich Tessenow, a reform-minded architect with a love of simple, clear volumes and neoclassical clarity—the ultimate basis of Nazi architecture. Speer, who all his life knew how to ingratiate himself, sufficiently impressed Tessenow to become his teaching assistant.’

From the looks of it, there’s some serious neo-classicism going on; deep Greco-Roman influence. The thing likely would have been built if it weren’t for WWII:

So, what about neo-classicism mixed with ‘technocratic utopianism,’ or the rather suspicious desire to centrally plan, control, and organize everyone’s lives on the way the Glorious Future?:

Robert Hughes saw echoes of this technocratic modern utopianism in Albany, New York. It really may not be that far from Mussolini to the bland bureaucratic corporatism found elsewhere in the West:

…classicism with a pastry-cutter,’

And as for the fascists having:

…a jackboot in either camp, one in the myth of ancient Rome, one in the vision of a technocratic future.

Some photos of Albany here (from Althouse). It doesn’t exactly blend-in with the neighborhood.

Should you disagree, you are worse than Hitler:

——————-

James Lindsay helps to clarify some intellectual strands of the radical, revolutionary, and more pedestrian postmodern types, and how such thinkers and ideas are exerting pressure upon all of us.

Why do antifa members believe they have the right to justified violence, and how has the space for them in civil society been created and supported at the highest levels?

How did the radical, anti-fascist stance become permitted and glamourized enough to have achieved its current status?:

Is conservatism an ideology in the same way?

Where might the symmetries lie?

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

From Edward Feser: ‘Nagel And His Critics Part IV’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

Related On This Site: He coined the term “true believer”:  Via Youtube: Eric Hoffer-’The Passionate State Of Mind’Via Reason: ‘Salvador Allende’s Cybersocialist Command Center’

Some related links on this site:

Dinesh D’Souza is a Christian, and while debating New Atheist and Compatibilist Daniel Dennett at Tufts University, he brings up Nietzsche’s argument that God is dead in favor of his position…not sure if that’s a winner.

Interesting debate. Argument starts at 5:30:

Terry Eagleton debates Roger Scruton below. Scruton was no doubt heavily influenced by German idealism.

Are we really that thick into the postmodern weeds? What should students in the humanities be reading?:

https://www.youtube.com/watch?v=qOdMBDOj4ec There’s a bit of an intellectual turf war going on in the Western world. I suppose it’s been going on for a while. Here are some public skirmishes I’ve been able to track:

-Steven Pinker, Harvard experimental psychologist and cognitive scientist wrote a piece in the New Republic, entitled: ‘Science Is Not Your Enemy

-Leon Wieseltier, literary editor of the New Republic since the 60′s, responded at The New Republic: ‘No, Science Doesn’t Have All The Answers.

-Ross Douthat, conservative Catholic columnist at the Times jumped in the fray: ‘The Scientism Of Steve Pinker’

-Jerry Coyne, evolutionary biologist, responded to Douthat.

-Wieseltier jumped back in with: ‘Crimes Against Humanities: Now science wants to invade the humanities. Don’t let it happen.

-Now Daniel Dennett, philosopher, cognitive scientist, one of the New Atheists and Boston-based secularis responded to Wieseltier:

‘Pomposity can be amusing, but pomposity sitting like an oversized hat on top of fear is hilarious. Wieseltier is afraid that the humanities are being overrun by thinkers from outside, who dare to tackle their precious problems—or “problematics” to use the, um, technical term favored by many in the humanities. He is right to be afraid. It is true that there is a crowd of often overconfident scientists impatiently addressing the big questions with scant appreciation of the subtleties unearthed by philosophers and others in the humanities, but the way to deal constructively with this awkward influx is to join forces and educate them, not declare them out of bounds.’

Got all that?

Related On This Site: From Darwinian Conservatism: ‘Nietzsche–Aristocratic Radical or Aristocratic Liberal?’

I’m Just Looking For Allies On Speech, Assembly & Rights & Responsibilities-We’ll Worry About The Rest Later

Via David Thompson: The incomparable Ms. Organ

So.Much.Guardian

Who reads the newspapers?

Via Reason: ‘The Conservative Trans Woman Who Went Undercover With Antifa In Portland

Christopher Rufo’s also in Seattle, pushing back against the Left-radicals taking over the public square. Oh yes, they would do violence against you. Oh no, you will not believe the lunatic ideas and people running Seattle, condoning the violence.

New Discourses is worth checking out, as well as ‘Cynical Theories: How Activism Made Everything About Race, Gender & Identity-and Why This Harms Everybody.’

-Review of Cynical Theories found at Quillette, and a discussion with James Lindsay, Peter Boghossian and Coleman Hughes.

Radical activism acts like a cult, with all the doom and gloom, faulty epistemologies, and true-belief found in cults.

Act now and act smaller. Don’t wait until it comes for you through your local officials.

A newly forming technocracy will bake unstable ideological foundations into place, pushing reasonable minds aside:

Those who speak most of progress measure it by quantity and not by quality.”

George Santayana

Check out the late Denis Dutton mixing aesthetics, philosophy and evolutionary theory.

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.’

The Weinsteins discuss how reasonable people committed to progressive social and political causes, both biologists, got driven out of a public university dedicated to similar progressive social and political causes.

A longer, thoughtful, detailed piece.

One notes it’s not progressive nor even ‘mainstream’ publications offering a platform for the Weinsteins to speak-out at the moment, partially due to what I consider the Brockman effect (sugar caves):

Bonfire Of The Academies; Two Professors On How Leftist Intolerance Is Killing Higher Education

Wouldn’t a ‘canoe meeting’ qualify as ‘cultural appropriation?’:

And then came the canoe. First, senior administrators were called by name, invited to walk down to the stage, and to step into a large and imaginary canoe. Then, everyone in the room was invited to come aboard, en masse. Finally, everyone walked in a line, as if in a canoe, out of the building together, on a fantastical voyage toward campus equity. An Indian drum beat and the recorded sound of crashing surf were in the background.’

Who needs the arts, science, social science when you’ve got righteous certainty, ideology, and grievance on your side?

Interesting read here.

Francis Fukuyama and his influential essay are mentioned, as well as Immanuel Kant, Marx, and Isaiah Berlin.

Theodore Dalrymple:

‘Who, then, are ideologists? They are people needy of purpose in life, not in a mundane sense (earning enough to eat or to pay the mortgage, for example) but in the sense of transcendence of the personal, of reassurance that there is something more to existence than existence itself. The desire for transcendence does not occur to many people struggling for a livelihood. Avoiding material failure gives quite sufficient meaning to their lives. By contrast, ideologists have few fears about finding their daily bread. Their difficulty with life is less concrete. Their security gives them the leisure, their education the need, and no doubt their temperament the inclination, to find something above and beyond the flux of daily life.’

Related On This Site:  Perhaps after Kant’s transcendental idealism, Chomsky really does believe that morality, like Chomsky’s innatist theory of language, is universal and furthermore hard-wired into the brain.  This could possibly lead to a political philosophy of either universalism or nihilism (a central postmodern problem), or at least his retreat into anarchism or anarcho-syndicalism away from such idealism.  There’s little to no room for the individual in such a vision.  Perhaps Chomsky has never seen life, liberty and property and the individual except from such a vantage point:  Via Youtube: (1 of 3) Kant, Chomsky and the Problem of Knowledge

What about value pluralism…positive and negative liberty?: The classical liberal tradition…looking for classical liberals in the postmodern wilderness: Isaiah Berlin’s negative liberty: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

A reader points out that I’ve put forth no real arguments…: The Politics Of Noam Chomsky-The Dangers Of Kantian Transcendental Idealism?

Martha Nussbaum criticizing Chomsky’s hubris in Martha Nussbaum In Dissent–Violence On The Left: Nandigram And The Communists Of West Bengal

Perhaps Chomsky and Strauss both flirted with Zionism, but they were very different thinkers:…From Peter Berkowitz At Harvard: ‘The Reason Of Revelation: The Jewish Thought Of Leo Strauss’From Darwinian Conservatism By Larry Arnhart: “Surfing Strauss’s Third Wave of Modernity”