Postmodern Pushback-Some New Links & Lots Of Old Links Gathered Throughout The Years

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

Reason Interviews Greg Lukianoff & Jonathan Haidt

Nick Gillespie of Reason Magazine interviews Professor Jonathan Haidt and Greg Lukianoff on their new book: The Coddling Of The American Mind:  How Good Intentions & Bad Ideas Are Setting Up A Generation For Failure

According to the interview, the book expands on their popular 2015 article at The Atlantic, which proposed that certain curently popular ideas actually work to make people more anxious and depressed, against psychological research.

They also take on the idea of identity politics in a way you might not expect (defending a broader humanism and Civil Rights activism).  This, against what they see as a more ‘us vs. them’ tribalism helping to make much more of U.S. civic and campus life political, chaotic, and potentially violent.

This blog’s take: When you abandon personal responsibility in favor of collectivist action through violence and non-violence, towards justice (still blind) and ‘social justice,’ you should probably also look around and surmise that how people are behaving now is likely how they’ll behave in the future.

For every reasonable person you imagine acting unreasonably because of deep and genuine injustice, requiring a channel for that injustice, you might also imagine at least one or more very unreasonable people ready to tear everything down, including you.

The Leftward drift towards certain ideals, ideologies and radical movements within academia is having, for this blog, rather predictable results: Many students and professors are becoming committed professionally, morally and emotionally towards a set of propositions and principles about the world.  This environment becomes the water in which many swim much of the time, human ignorance and human nature being what they are.

Related On This Site:

Merely pointing out research and having contrary suggestions about it can make one a heretic: The Intellectual Cowardice Of The Crowd-Charles Murray At Middlebury College

Actual, civil debates regarding disagreement about means and ends are possible:Via Youtube: ‘Are We Really Coming Apart?’ Charles Murray and Robert Putnam Discuss

Repost-From The Liberal Bastions-James Baldwin, Often

From FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

Jonathan Haidt At Heteodox Academy: ‘The Blasphemy Case Against Bret Weinstein, And Its Four Lessons For Professors’

Simon Blackburn Reviews Steven Pinker’s “The Blank Slate: The Modern Denial Of Human Nature” Via the University Of Cambridge Philosophy Department

Also, just another reminder of a much better standard and moral guidepost:

“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’

Some Practical Solutions For Threats To Free Thought, Free Speech & Freedom Of Expression

Who are the actual stakeholders in refusing the tactics of ostracism, intimidation, and threats of violence on campus curently coming from the far Left?:

Jonathan Haidt continues to have interesting ideas:

It may be as simple as just letting the true-believers, zealots, and ideologues have their own place, having to compete in the marketplace of ideas ($80k a year….for this?).  Yes, often it’s a form of capitulation, but such true-believers, zealots, and ideologues depend upon the institutions they colonize for their survival (disrespecting the rules and legitimacy of the institutions from the get-go; seeking radical transformation and control of the institutions nonetheless).

It will also require the backbone of many in academia and intellectual pursuits to stand-up to charges of thinking differently and violating the holy ‘-Isms’ from time to time.  Especially when it has to do with one’s own discipline, domain, and methods.

Eventually, the mobs will come after you, too.

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 ne0-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’

Related On This Site: Jonathan Haidt & Greg Lukianoff At The Atlantic: ‘Why It’s a Bad Idea To Tell Students Ideas Are Violence’

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

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

Charles Murray’s Account Of The Middlebury College Affair

Repost-From The Liberal Bastions-James Baldwin, Often

Related On This Site:From FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

Jonathan Haidt At Heteodox Academy: ‘The Blasphemy Case Against Bret Weinstein, And Its Four Lessons For Professors’

The Perilous State Of The University: Jonathan Haidt & Jordan B. Peterson

Jonathan Haidt (moral/social psychologist) and Jordan Peterson (clinical psychologist) discuss how they view what’s going on within our universities:

I’d like to think that there’s a reasonable conservative position which is agnostic, and respects the depths and dangers of religious experience, faith claims to knowledge, and the profound impact Christianity has had upon our legal and social institutions.

In essence, this blog believes such moral reasoning can provide a profoundly wise framework for understanding one’s own nature.  It can also help understand the problems which arise from our interactions with each other, with positions of authority, and with the world.  These depths can orient one towards what’s worth conserving (just as can a good humanities or social sciences education), despite being at odds with many other things of value.  Discovering what is true is a continuing job (and blessing) belonging to each of us, especially since the Enlightenment, but this apparently comes with the dangers of ideology, bad ideas, radical resentment, and totalitarian dead-ends still with us.

This agnostic position can, I believe, with some accuracy, view the depths and dangers of fundamentalist Leftism; how swiftly it can take over institutions, and how it appeals to many of the same old human nature problems with often pseudo-religious claims to knowledge.  Marxism, after all, is designed to take people up towards a promised endpoint to human history, and incite individuals into action towards ideals (revolutionary praxis-radical liberation) happy to trammel over the Sciences, the Social Sciences, the Humanities, and much truth besides.

See Also On This Site: The comments section of Theodore Dalrymple In The City Journal: Atheism’s Problems…Repost-Theodore Dalrymple: ‘What The New Atheists Don’t See’

From New York Magazine: If God Is Dead, Who Gets His House?

A Brief Defense Of Agnosticism

Did the ground shift some time ago?  Bryan Magee’s Talking Philosophy On YouTube

Roger Scruton At The WSJ: ‘Memo To Hawking: There’s Still Room For God’

Related On This SiteFrom Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

From Edward Feser: ‘Nagel And His Critics Part IV’

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

Steven Pinker somewhat focused on the idea of freedom from violence, which tends to be libertarian. Yet, he’s also skeptical of the more liberal human rights and also religious natural rights. What about a World Leviathan?: At Bloggingheads Steven Pinker Discusses War And Thomas HobbesFrom Reason.TV Via YouTube: ‘Steven Pinker on The Decline of Violence & “The Better Angels of Our Nature”‘Simon Blackburn Reviews Steven Pinker’s “The Blank Slate: The Modern Denial Of Human Nature” Via the University Of Cambridge Philosophy Department

Evolutionary psychology and moral thinking: Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’

Some Labor Day Links 2017

Alas, when the whole faculty/staff/students are in this deep, expect slow, if any, change.

John Gray from the New Statesman back in May:

‘The gaggles of bien pensant writers and journalists, liberal teachers and academics, radical aristocrats and businessmen who flocked to the Soviet Union and later Mao’s China went to these countries convinced that their own societies were stuck in the past. They believed that only a thinking minority – themselves – could see the outlines of a better future. Plainly, it was these advanced minds that could direct the new society that was coming into being.’

The last few centuries have been full of fits and starts of post-Enlightenment utopianism and downside repressive authoritarianism and horrendous totalitarianism.

Via Marginal Revolution: ‘Big Data Surveillance: The Case Of Policing

The police are going to keep exercising their authority, but increasingly by utilizing new methods of data collection and analysis in order to predict, target and prevent the worst outcomes.  They won’t always get things right.

‘This article examines the intersection of two structural developments: the growth of surveillance and the rise of “big data.” Drawing on observations and interviews conducted within the Los Angeles Police Department, I offer an empirical account of how the adoption of big data analytics does—and does not—transform police surveillance practices. I argue that the adoption of big data analytics facilitates amplifications of prior surveillance practices and fundamental transformations in surveillance activities.’

You know, maybe stable marriages do primarily form the bedrock of Western Civilization, or at least, such ideas should be discussed in universities and in public:

Jonathan Haidt defends Amy Wax (who has contributed to his Heterodox Academy)

***Many of the functions that charities, churches, and religious organizations perform will likely try and be co-opted by the government (many coalitions no doubt see many things this way…replacing religious idealism with their own secular and ideological lights and political interests).  Interestingly, old-school Democrat, poor Brooklyn kid, and sociologist Daniel Patrick Moynihan made some interesting arguments about the dangers of such Statism.

A Few Crime Links, Easy To Post

Jonathan Haidt & Greg Lukianoff At The Atlantic: ‘Why It’s a Bad Idea To Tell Students Ideas Are Violence’

Full piece here.

Following up on the idea that many students and administrators are reinforcing bad habits in a vicious circle against the grain of basic cognitive therapy practices:

‘We are not denying that college students encounter racism and other forms of discrimination on campus, from individuals or from institutional systems. We are, rather, pointing out a fact that is crucial in any discussion of stress and its effects: People do not react to the world as it is; they react to the world as they interpret it, and those interpretations are major determinants of success and failure in life. As we said in our Atlantic article:’

The humanities are in quite deep, but the social sciences have more rigor and method in dealing with the world and what we can know of it (empirical research, data analysis, peer review).  The turf wars going here on will likely affect all of our freedoms, sooner or later.

Here seems a wiser guide in dealing with differences of thought and opinion, rather than asking individuals to forego their own experiences and understanding by joining collective mass movements which organize hatreds into ideological struggles and which don’t condemn violence:

“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’

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

Charles Murray’s Account Of The Middlebury College Affair

Repost-From The Liberal Bastions-James Baldwin, Often

Related On This Site:From FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

Jonathan Haidt At Heteodox Academy: ‘The Blasphemy Case Against Bret Weinstein, And Its Four Lessons For Professors’

 

 

Jonathan Haidt At Heterodox Academy: ‘The Blasphemy Case Against Bret Weinstein, And Its Four Lessons For Professors’

Full piece here.

‘In the wake of the violence at Middlebury and Berkeley, and in the aftermath of the faculty mob that coalesced to condemn gender studies professor Rebecca Tuvel, many commentators have begun analyzing the new campus culture of intersectionality as a form of fundamentalist religion including public rituals with more than a passing resemblance to witch-hunts.’

Again, and again:

“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’

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

Charles Murray’s Account Of The Middlebury College Affair

Repost-From The Liberal Bastions-James Baldwin, Often

Related On This Site:From FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

All The Rage On Campus These Days

Jonathan Haidt continues to apply his work as a moral psychologist to the behaviors of true-believing campus activists:  ‘The Roots Of Campus Rage‘ (behind a pay wall)

One thing seems pretty certain: If you leave solutions to the the kinds of intense ideologues and true-believers currently being incentivized on many college campuses, you can be pretty sure what to expect.

This blog’s opinion:  There has been a serious failure of academic stewardship by some gatekeepers and educators along with the likely unsustainable growth of non-essential staff and administration (consultants, really).  This oft watered-down educational mission has led the college experience to become more transactional and consumeristic, thus opening it to further charges of consumerism by the usual ‘anti-capitalist’ suspects drawn to where the money and influence are (America, I don’t want to you lose the sensible egalitarian spirit that helped produce this slow-rolling mess and simply drift Europe-ward).

Charles Murray on his experience at Middlebury

The revolution probably won’t be televised:

‘Some were just having a snarky good time as college undergrads have been known to do, dancing in the aisle to the rhythm of the chants. But many looked like they had come straight out of casting for a film of brownshirt rallies. In some cases, I can only describe their eyes as crazed and their expressions as snarls. Melodramatic, I know. But that’s what they looked like.’

From a reader:  ‘The Rationalist Delusion In Moral Psychology:’

——–

Full piece here.

Larry Arnhart continued his careful reading of Haidt’s work, to which Haidt responded:

“As always, you have done a very close and fair reading of my work. And as before, you see things in my work that I was not fully aware of, but which I agree with. I think you’re right to call me on some potential contradictions. I am indeed a Darwinian, and I am indeed sympathetic to both classical liberalism and Burkean conservatism — more so than to modern leftism or 1970s liberalism. So I’ll have to think about this, and about the conundrums of tolerance and nested incompatible moral matrices that you raise. Thank you!”

An interesting discussion.  Comments are worth a read.


As previously posted:

Full piece here:

‘High schools and colleges that lack viewpoint diversity should make it their top priority. Race and gender diversity matter too, but if those goals are pursued in the ways that student activists are currently demanding, then political orthodoxy is likely to intensify.’

Especially in California, in private schools too, I’m guessing you will likely see a lot of what Haidt describes here as the air kids are used to breathing.

Often, should you point out such competing truths, many people appreciate the respectful discussion; a give and take.

But when you’ve upset the true-believers and their followers (people with money, jobs, political power, core-identity on the line), expect to be vilified and attacked.

For the long haul, it’s possible to be quietly ignored as anachronistic, on the ‘wrong side of history’, put in the libertarian/conservative/neo-conservative bin etc.

There, many sit on a dusty shelf in the bin, properly labeled.

Uncool.

Also, as previously posted:

Megan McArdle revisited Jonathan Haidt: ‘Liberals Can’t Admit To Thinking Like Conservatives

‘I’m an enormous fan of Jonathan Haidt’s work. Nonetheless, I’ve always had two outstanding questions about it (and would note that these are not exactly questions of which Professor Haidt is unaware).’

Check out Larry Arnhart, at Darwinian Conservatism:

Full piece here:

‘The most revealing comment from the Wall Street Journal interview is his praise for Thomas Sowell’s Conflict of Visions, in which Sowell elaborates Friedrich Hayek’s distinction between the “constrained vision” of the British tradition and the “unconstrained vision” of the French tradition.  The constrained or realist vision of human nature is the vision of classical liberalism (Adam Smith) or traditionalist conservatism (Edmund Burke).  “Again, as a moral psychologist,” Haidt says, “I had to say the constrained vision is correct.”  The evolutionary support for the constrained vision is one of the major themes of my Darwinian Conservatism.’

and:

‘The imprecise terminology of liberalism, conservatism, and libertarianism is also confusing.  From my reading of Haidt’s book, he is implicitly embracing a liberal conservatism, or what people like Frank Meyer defended as a fusion of classical liberalism and traditionalist conservatism.  (Haidt mentions fusionism briefly in his paper on libertarianism.)  Crucial for this fusion is the distinction between state and society.  The end for a free state is liberty.  The end for a free society is virtue.  Political liberty provides the conditions for people to pursue virtue in civil society through the natural and voluntary associations of life.  Classical liberals or libertarians rightly emphasize political liberty.  Traditionalist conservatives rightly emphasize social virtue.  Political liberty provides the liberal tolerance by which people are free to pursue their moral visions within whatever moral community they join, as long as they do not violate the equal liberty of all others to live their moral lives as they choose.

‘This is, I think, implicit in Haidt’s book, but he never makes it explicit, because he never clearly makes the crucial distinction between state and society, political liberty and social virtue.’

Interesting reading.

Related On This Site: From Edge: ‘Re: What Makes People Republican? By Jonathan Haidt’…Evolutionary psychology and moral thinking: Franz De Waal At The NY Times 10/17/10: ‘Morals Without God?’

From Darwinian Conservatism By Larry Arnhart: “Surfing Strauss’s Third Wave of Modernity”

Simon Blackburn Reviews Steven Pinker’s “The Blank Slate: The Modern Denial Of Human Nature” Via the University Of Cambridge Philosophy Department

Morality in the emotions? Jesse Prinz argues that neuroscience and the cognitive sciences should move back toward British empiricism and David Hume…yet…with a defense of multiculturalism and Nietzsche thrown in:  Another Note On Jesse Prinz’s “Constructive Sentimentalism”From Bloggingheads: Tamar Szabo Gendler On Philosophy and Cognitive Science

Timothy Snyder Responds To Steven Pinker’s New Book At Foreign Policy: ‘War No More: Why The World Has Become More Peaceful’

More Speech, Please, And A Repost-Jonathans Franzen & Haidt: Two Links On Modern Liberalism & You

Eugene Volokh here.

I keep hearing about a supposed “hate speech” exception to the First Amendment, or statements such as, “This isn’t free speech, it’s hate speech,” or “When does free speech stop and hate speech begin?” But there is no hate speech exception to the First Amendment. Hateful ideas (whatever exactly that might mean) are just as protected under the First Amendment as other ideas.

The folks at Charlie Hebdo didn’t find the PEN ‘activists’ much to think about.

Michael Moynihan has been keeping an eye on some people so you don’t have to.  The 1st amendment is pretty basic, people.

Even Walter Kirn got in on the action:


Sam Tanenhaus, former editor of the NY Times, took a look at Jonathan Franzen’s then new novel ‘Purity‘ (Tanenhaus is also working on a biography of William F Buckley Jr…).

He touched on Lionel Trilling’s work and his influence on the mid 20th century American novel:

‘Trilling wrote that in 1948, at the dawn of the cold war, and for many years his literary prescription seemed a misfire—the fault, in all likelihood, of his own embroilment in the ideological soul-searching of his generation: the 1930s radicals who were drawn to communism but later discovered the facts of the Soviet Union under Lenin and Stalin. This disillusionment informed Trilling’s own novel about ideological conflict, The Middle of the Journey (1947), a stab toward the new fiction he had in mind. It is sensible and sensitive, but more cultural seminar than work of imagination. The “issues” it dissects—the delusions of fellow travelers, the shallowness of the modern liberal when forced to confront the depth and reach of Soviet crimes, the progressive belief in the future that rested on an almost childlike denial of death—felt bloodless and beside the point at a time when the developing story was no longer the false lure of communism but the blazing forth of the affluent society.’

Worth a read.  Drop a line if you’ve read Franzen’s work.

Since the collapse of the Soviet Union and the end of the Cold War, perhaps that post-WWII corporatist model of big companies and big government tied together, knotted with the help an arguably more religiously traditional cultural fabric (married with kids younger, company men, wives at home) is not coming back, or at least in drastic need of a remodel, according to Walter Russell Mead.

The Cold War is over, though a kleptocratic, ex-KGB run Russian State is causing enough problems right now.

On this site, see: From The Claremont Institute Via YouTube: Charles Kesler In Conversation With Walter Russell Mead

Times have changed.

The 60’s happened, along with the radicalism of the New Left gaining traction in many American universities and arguably a more vigorous individualism and tendency towards social liberalism/libertarianism culture-wide.

On this site, see: Via Youtube: ‘Are We Really Coming Apart?’ Charles Murray and Robert Putnam Discuss

It would seem defenders of religious liberties may no longer have a majority stake in ‘the culture,’ or may at least come to find themselves grateful for constitutionally protected liberties.

Add competitive global labor markets to disturb the remnants of the New Deal and the Big Firm landscape (bad healthcare incentives, underfunded pension liabilities and social programs), along with rapid technological change and there’s a lot going on in American life.

How are such changes being reflected in the novel?  Are novelists reflecting your inner life faithfully enough to be worth reading?

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Megan McArdle revisited Jonathan Haidt: ‘Liberals Can’t Admit To Thinking Like Conservatives

‘I’m an enormous fan of Jonathan Haidt’s work. Nonetheless, I’ve always had two outstanding questions about it (and would note that these are not exactly questions of which Professor Haidt is unaware).’

Check out Larry Arnhart, at Darwinian Conservatism, on Jonathan Haidt:

Full piece here:

‘The most revealing comment from the Wall Street Journal interview is his praise for Thomas Sowell’s Conflict of Visions, in which Sowell elaborates Friedrich Hayek’s distinction between the “constrained vision” of the British tradition and the “unconstrained vision” of the French tradition.  The constrained or realist vision of human nature is the vision of classical liberalism (Adam Smith) or traditionalist conservatism (Edmund Burke).  “Again, as a moral psychologist,” Haidt says, “I had to say the constrained vision is correct.”  The evolutionary support for the constrained vision is one of the major themes of my Darwinian Conservatism.’

and:

‘The imprecise terminology of liberalism, conservatism, and libertarianism is also confusing.  From my reading of Haidt’s book, he is implicitly embracing a liberal conservatism, or what people like Frank Meyer defended as a fusion of classical liberalism and traditionalist conservatism.  (Haidt mentions fusionism briefly in his paper on libertarianism.)  Crucial for this fusion is the distinction between state and society.  The end for a free state is liberty.  The end for a free society is virtue.  Political liberty provides the conditions for people to pursue virtue in civil society through the natural and voluntary associations of life.  Classical liberals or libertarians rightly emphasize political liberty.  Traditionalist conservatives rightly emphasize social virtue.  Political liberty provides the liberal tolerance by which people are free to pursue their moral visions within whatever moral community they join, as long as they do not violate the equal liberty of all others to live their moral lives as they choose.

‘This is, I think, implicit in Haidt’s book, but he never makes it explicit, because he never clearly makes the crucial distinction between state and society, political liberty and social virtue.’

Interesting reading.

From a reader:  ‘The Rationalist Delusion In Politics:’

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Communist corner: I remember reading a piece at the NY Times about Trotsky’s great-grandaughter, the neuroscientist Nora Volkow:

‘Dr. Volkow generally forswears any interest in politics per se, but midway through a long day of meetings last month she sighed and acknowledged, “science and politics are intertwined.” We think we have free will, she continued, but we are foiled at every turn. First our biology conspires against us with brains that are hard-wired to increase pleasure and decrease pain. Meanwhile, we are so gregarious that social systems — whether you call them peer pressure or politics — reliably dwarf us as individuals. “There is no way you can escape.”

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As for a critique of Albany Plaza, another modernist/bureaucratic concrete wonderland, here’s Robert Hughes:

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As for the 60’s, how about Pete Seeger’s lifelong Communism?:

‘Seeger never really did abandon the dream of communism, despite the inconvenient fact that it had long since (starting around 1918) transformed into a pitiful nightmare. So it was unsurprising that in 1995 he would provide an effusive blurb for a book of poetry written by Tomas Borge, the brutal secret police chief and interior minister of Sandinista Nicaragua (“An extraordinary collection of poems and prose”).’

See Tom Wolfe’s Radical Chic: That Party At Lenny’s… for a rich account of the times

Related On This Site: A Few Thoughts On NPR And Current Liberal Establishment Thinking Under ObamaFrom FIRE.org-’Federal Government Mandates Unconstitutional Speech Codes At Colleges And Universities Nationwide’Greg Lukianoff At FIRE.Org: ‘Emily Bazelon And The Danger Of Bringing “Anti-Bullying” Laws To Campus’

Jonathan Haidt At Minding The Campus: ‘Campus Turmoil Begins In High School’

Full piece here:

‘High schools and colleges that lack viewpoint diversity should make it their top priority. Race and gender diversity matter too, but if those goals are pursued in the ways that student activists are currently demanding, then political orthodoxy is likely to intensify.’

Especially in California, in private schools too, I’m guessing you will likely see a lot of what Haidt describes here as the air kids are used to breathing.

Often, should you point out such competing truths, many people appreciate the respectful discussion; a give and take.

But when you’ve upset the true-believers and their followers (people with money, jobs, political power, core-identity on the line), expect to be vilified and attacked.

For the long haul, it’s possible to be quietly ignored as anachronistic, on the ‘wrong side of history’, put in the libertarian/conservative/neo-conservative bin etc.

There, many sit on a dusty shelf in the bin, properly labeled.

Uncool.

As previously posted:

Megan McArdle revisited Jonathan Haidt: ‘Liberals Can’t Admit To Thinking Like Conservatives

‘I’m an enormous fan of Jonathan Haidt’s work. Nonetheless, I’ve always had two outstanding questions about it (and would note that these are not exactly questions of which Professor Haidt is unaware).’

Check out Larry Arnhart, at Darwinian Conservatism:

Full piece here:

‘The most revealing comment from the Wall Street Journal interview is his praise for Thomas Sowell’s Conflict of Visions, in which Sowell elaborates Friedrich Hayek’s distinction between the “constrained vision” of the British tradition and the “unconstrained vision” of the French tradition.  The constrained or realist vision of human nature is the vision of classical liberalism (Adam Smith) or traditionalist conservatism (Edmund Burke).  “Again, as a moral psychologist,” Haidt says, “I had to say the constrained vision is correct.”  The evolutionary support for the constrained vision is one of the major themes of my Darwinian Conservatism.’

and:

‘The imprecise terminology of liberalism, conservatism, and libertarianism is also confusing.  From my reading of Haidt’s book, he is implicitly embracing a liberal conservatism, or what people like Frank Meyer defended as a fusion of classical liberalism and traditionalist conservatism.  (Haidt mentions fusionism briefly in his paper on libertarianism.)  Crucial for this fusion is the distinction between state and society.  The end for a free state is liberty.  The end for a free society is virtue.  Political liberty provides the conditions for people to pursue virtue in civil society through the natural and voluntary associations of life.  Classical liberals or libertarians rightly emphasize political liberty.  Traditionalist conservatives rightly emphasize social virtue.  Political liberty provides the liberal tolerance by which people are free to pursue their moral visions within whatever moral community they join, as long as they do not violate the equal liberty of all others to live their moral lives as they choose.

‘This is, I think, implicit in Haidt’s book, but he never makes it explicit, because he never clearly makes the crucial distinction between state and society, political liberty and social virtue.’

Interesting reading.

From a reader:  ‘The Rationalist Delusion In Moral Psychology:’