So, what about the loss of manufacturing jobs in the U.S….and the rise of technology?:
Fukuyama asks:
‘Let’s talk about the social impact of these changes. Those stagnating median wages basically translate into a guy who had been working in the auto industry or the steel industry at $15 or $20 an hour but is now a very downwardly mobile checker at Walmart. So does the government have a role in protecting that kind of individual?’
At the moment, it’s tough to see where all the people who relied on clerical, manufacturing, textiles, etc. go…
And Thiel on higher education:
‘There’s an education bubble, which is, like the others, psychosocial. There’s a wide public buy-in that leads to a product being overvalued because it’s linked to future expectations that are unrealistic. Education is similar to the tech bubble of the late 1990s, which assumed crazy growth in businesses that didn’t pan out. The education bubble is predicated on the idea that the education provided is incredibly valuable. In many cases that’s just not true.’
And on parts of the problem, with some mention of Leo Strauss:
‘It’s a mistake to simply fixate on the problem of political correctness in its narrow incarnation of campus speech codes; it’s a much more pervasive problem. For instance, part of what fuels the education bubble is that we’re not allowed to articulate certain truths about the inequality of abilities.’
Perhaps that’s what makes Thiel lean libertarian; many people on the Left will likely only address the inequality of abilities through the pursuit of equality, usually through Statism. I suspect that political correctness isn’t going anywhere, and will simply become more entrenched in our institutions and drive political and social change. It’s in the interest of many people backing it to do so.
One major shift in my thinking occurred while reading Leo Strauss, and approaching Nature from a position where the reason/revelation distinction was suddenly in play:
‘Strauss was a Jew who promoted a pre-Christian, classical understanding of “natural right” as found in Plato and Aristotle. Yet after the publication of his Natural Right and History in 1953, Strauss was sometimes classed alongside Catholic scholars of political philosophy who aimed to revive the natural law tradition of Aquinas. Strauss recognized that these Thomists were fighting some of the same battles against historicists and philosophical modernists that he was fighting. Nonetheless, his own position was quite distinct from theirs. Natural right, unlike natural law, is changeable and dependent on circumstance for its expression, says Strauss. As he puts it: “There is a universally valid hierarchy of ends, but there are no universally valid rules of action.”
Such thinking made me question many modern epistemological foundations I had been taking for granted: Perhaps (H)istory doesn’t necessarily have a clear end, no more than does any one of our lives (other than a death forever beyond our full imagining). Perhaps (H)istory is long, often bloody, and takes a lot of work to understand.
Nature, too, in its depth and majesty, often Romanticized and Idealized by many moderns (collectivists and Hippies, especially), can be terrible, cruelly indifferent and the source of much of our suffering. These debates are old, and deep, so why not return to many original thinkers like Plato and Aristotle?
Politically and socially, I suddenly doubted that we’re necessarily heading towards knowable ends, individuals achieving a kind of virtue in declaring loyalty to the latest moral idea, protest movement, or political cause. Progress is complicated.
[Although] the (S)ciences are so successful in describing and explaining the Natural World, such knowledge can’t simply be transferred and implemented into policy and law, a bureaucracy and a technocracy [full of] of people who are often not even scientists. Perhaps there are many modern fictions abroad.
The more individuals are either liberated or freed (from tradition, from moral obligations to family and friends, from insitutions, from religious belief) it doesn’t necessarily follow such freedoms will be used wisely.
In fact, some individuals are clearly coalescing around narrow, totalitarian ideologies and failed theories of History through the road of radical chic (Marxism, Communism, Socialism). Other individuals are exploiting our current insitutional failures in favor of political extremism (alt-right and alt-left) while yet others are spending their formative years flirting with nihilism and anarchy in the postmodern soup.
Cycles of utopianism/dystopianism, and idealism don’t necessarily lead to stability, and more liberty.
Where I might agree with the moderns: I do think that Man’s reason, individual men’s use of mathematics applied to the physical world, sometimes occurring in flashes of profound insight, often after years of study and labor within and perhaps outside of a particular field, are tied to a reality which empirically exists. One could do a lot worse than the best of the Natural Philosopher.
It typically takes years to imbibe the necessary and often counter-intuitive tools to ‘see under the hood’ of Nature. Then, it often takes very long and close observation to make some kind of contribution. Unlike the Oakeshottian critique of rationalism in favor of tradition, I do think there are gains in basic competency from an education in the sciences that are not exclusive solely to the genius. Some of this can scale. Many laymen can become aware of how deterministic and probabilistically accurate these laws govern the world in which we live.
To be sure, we are undergoing a renaissance in certain fields: A technological revolution in our pockets and work lives, an explosion in space science, for starters.
As to my view of human nature, and a depressive realism, often informed by the humanites:
There’s something about Rene Girard’s work that strikes deep chords within me. I must confess, though, as a non-believer, I remain skeptical that a lot of Christianity isn’t Platonic Idealism + Synthesized Judaism + Transcendent Claims to Truth & Knowledge that gained ascendance within the Roman Empire. My ignorance shows.
A Christian and religious believer, Girard synthesizes psychology, literature, history, anthropology and philosophy along with his Christian faith into something quite profound.
Recommended. The mimetic theory of [desire] can really can change how you think about the world:
A briefer introduction here:
Girard and Libertarian thought?:
The closest I come to religious belief: Writers and musicians, at a certain point, give themselves over to their own mysterious, seemingly inexplicable, creative processes. If you practice enough (muscle memory), play your instrument alone and play with others, counting the time signature, you can makes sounds in time which express something deep about our condition, sharing it with others.
Even after the well runs dry, creative artists often go back to the bottom, finding themselves spent. The stronger the emotional loss and more real the pain; often this translates into the pleasure others take in your creation. But what is it you’re sharing exactly, from mind to mind and person to person?
This [can] produce something like a divine, God-worshipping, vulnerable state of mind and being, which is just as dangerous and corrupting as it is bonding and enriching. From Bach, to Prince, to now even Kanye West, apparently, religion can suddenly sweep into the gap.
Of course, studying and playing music is a conscious, reasoned process, more than many people know, but it also, very clearly isn’t entirely planned in the moment of its synthesis and creation.
Any thoughts and comments are welcome.
I’m missing a lot, here, folks, but doing my best with current resources. Thanks, as always, for reading.
I’d been charting the return to ‘Hitler Year-Zero‘ as a product of the Frankfurt School and the radical Left’s infiltration of the American academy. ‘Anti-fascism’ was, after all, driving many socialists, communists, and various other collectivist utopians into war with the fascist right (see Orwell in Spain). Through the Straussian lens, at least, both these manifestations of Left/Right are two sides of the same coin. Their highest goods are totalizing, collectivizing ideologies, coalescing into warring political factions.
Left-leaners dislike the suggestion that supporting radical activists while supporting ‘classical liberalism’ (free-speech, free-markets, individual liberties as many do in their personal lives) might be conflicting goals, requiring of hard choices.
The drive towards ‘democracy’ and ‘equity’, mobilizing every injustice in activists’ lives, often falls apart in the face of definitional scrutiny. So, only you support ‘democracy’ and your political adversaries don’t? What do mean by democracy, exactly? Rule by the demos? Which problems arise from rule by the demos?
As I see the world: Such ideologues, within coalitions, drive against enemies as much as towards such shared conceptions of the moral good. Thus, not all things religious, traditional, and conservative are ‘evil,’ nor are people who defend some tradition or religious belief ‘fascist,’ unless your own ideas are….totalizing and fascist.
The lesson: Basically, if all you’ve got are are socialists, communists and ‘anti-fascists’ claiming to stand for liberty, you’re f**ked.
A harder task: Convincing many liberal idealists, soft collectivists, secular humanists and ‘one-worlder’ types that harder choices are on the horizon between their ‘freedom-is-next-I’m-a-good-person’ mindset and the radicals.
I’m expecting most to slip into the blame, resentment and anger at anything conservative, traditional and religious. Most of us, most of the time, play the political games of the day even as the Overton Window shifts. This is much easier to do if people like Donald Trump arise to stand up for conservative ideas (I suppose I’m Trump-skeptical, but next time ’round I’ve got one vote and two choices like you). Most media and most of the academies will be teaching such ideas from young ages, and in high-places.
It will be harder to convince many people who might be conservative, traditional and religious that not everything ‘liberal’ is far-Left, radical and activist, even though we’re all arguably running aground in the postmodern muck. Here, too, the political games of the day will usually triumph. The once-conservative, patriotic, traditional American cultural majority is now more of a minority, needing more legal protections and possessing more good reasons for truth and reflection now that the liberal types are arguably a majority.
I’m just trying to keep one-foot-in and one-foot-out, moving all about.
Sociological theories of history, functioning as presumed ‘scientific’ maps of Man’s place in Nature, claiming knowledge of presumed rational ends (‘final solutions’), have proven to be the sources of monstrous totalitarianism.
Philosophy, at best, can perhaps work to point out such conflicts, while creating new ones of its own, presumably, in pursuit of truth.
Perhaps popular sentiment in the Marxian direction can, somewhat, explain popular movements attempting to medicalize, categorize all human behavior, and generally ‘banish’ evil from what is being called the modern world.
It’s not that I think these fields of knowledge (e.g. psychology and sociology) aren’t valid, nor that they aren’t making imporant discoveries, nor even that the synthesis of mathematics and empirical data within them isn’t progressing.
It’s rather that such disciplines attract many people sharing in a set of common principles, beliefs and sentiments, the stuff, really of human nature; people self-selecting for pre-existing ideological commitments while pursuing ends of their own.
He puts forth the idea that the German influence has eroded something significant about American popular thought, leading to his analysis of our current politics:
Obama was ‘post-Constitutional,’ and Trump is the post Tea-Party, post Anglo-egalitarian populist response:
‘The Germans have won: Mencken and the Frankfurt School each in their own way have displaced civic egalitarianism. Their disdain has become commonplace among upper-middle- class liberals. This might not have produced the current nausea if the pretensions of our professionals were matched by their managerial competence. It isn’t, and the German victory is moving us towards a soft civil war.’
Nein!
Related On This Site: Isaiah Berlin, as a youth fled a well-integrated family of Latvian Jews to Britain (for his life), subsequently spending more time with Marx than any man should…but also Mill, is value pluralism a response?: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”
‘At the same time, there is the irony and paradox of this treatment that Scruton is “considered to be one of the world’s leading conservative philosophers” — which is what it says on the cover of his own book. But “conservative” thinkers are not generally happy with the cognitive and moral relativism that follows from anything like Wittgenstein’s thought, and even from, as we shall see, Scruton’s own analysis of Wittgenstein’s thought. This is particularly surprising given the devastating critique in Scruton’s Fools, Frauds and Firebrands, Thinkers of the New Left [Bloomsbury, 2015], which exposes the irrational “nonsense machine” of “post-modernism” and “Critical Theory” Marxism. But even in that book, and in the passage I have just quoted, there is a clue to what is going on and to what kind of “conservative” Scruton may be. And that is, in the former, his benign and complacent attitude towards Hegel, and, in the latter, the impression he gives that the “ambition” of Kant and Hegel is comparable or even equivalent.
But the project and principles of Hegel are quite alien to those of Kant; and so we must worry what Scruton seems to think they have in common. Well, we have just seen it. Removing “the ‘self’ from the beginning of knowledge” is where Scruton puts Kant, Hegel, and Wittgenstein all together. There is a sense, indeed, that we can construe Kant as having done this, but everything else is so different that it shocks the conscience to have Scruton’s affirmation of some kind of identity. Thus, the moral principle of the dignity and autonomy of the individual self, defined and established by Kant with such clarity and emphasis, is entirely missing from Hegel’s heteronomy, and, of course, it is not to be found, with any other principle of morality or ethics, in Wittgenstein, where the possibility of any such philosophical discipline is (famously, or infamously) ruled out. That Scruton seems insensible of this allows the suspicion that his “conservativism” is of the sort of Hegel himself, with Wittgenstein’s own silence on the subject defaulting to the existing moral and political order otherwise valorized by the Hegelian judicial positivism that made the Kingdom of Prussia the paradigm of ideal government.’
Does rock/popular music corrupt the souls of youth in preventing them from evening-out the passions; from pursuing higher things that a quality humanities education can offer?
Might such a lack allow political ideology to offer young people something to do, something to be, and something of which to be a part?
A questioning of premises, with varied disagreement, including that from an Emersonian.
One major shift in my thinking occurred while reading Leo Strauss, and approaching Nature from a position where the reason/revelation distinction was suddenly in play:
‘Strauss was a Jew who promoted a pre-Christian, classical understanding of “natural right” as found in Plato and Aristotle. Yet after the publication of his Natural Right and History in 1953, Strauss was sometimes classed alongside Catholic scholars of political philosophy who aimed to revive the natural law tradition of Aquinas. Strauss recognized that these Thomists were fighting some of the same battles against historicists and philosophical modernists that he was fighting. Nonetheless, his own position was quite distinct from theirs. Natural right, unlike natural law, is changeable and dependent on circumstance for its expression, says Strauss. As he puts it: “There is a universally valid hierarchy of ends, but there are no universally valid rules of action.”
Such thinking made me question many modern epistemological foundations I had been taking for granted: Perhaps (H)istory doesn’t necessarily have a clear end, no more than does any one of our lives (other than a death forever beyond our full imagining). Perhaps (H)istory is long, often bloody, and takes a lot of work to understand.
Nature, too, in its depth and majesty, often Romanticized and Idealized by many moderns (collectivists and Hippies, especially), can be terrible, cruelly indifferent and the source of much of our suffering. These debates are old, and deep, so why not return to many original thinkers like Plato and Aristotle?
Politically and socially, I suddenly doubted that we’re necessarily heading towards knowable ends, individuals achieving a kind of virtue in declaring loyalty to the latest moral idea, protest movement, or political cause. Progress is complicated.
[Although] the (S)ciences are so successful in describing and explaining the Natural World, such knowledge can’t simply be transferred and implemented into policy and law, a bureaucracy and a technocracy [full of] of people who are often not even scientists. Perhaps there are many modern fictions abroad.
The more individuals are either liberated or freed (from tradition, from moral obligations to family and friends, from insitutions, from religious belief) it doesn’t necessarily follow such freedoms will be used wisely.
In fact, some individuals are clearly coalescing around narrow, totalitarian ideologies and failed theories of History through the road of radical chic (Marxism, Communism, Socialism). Other individuals are exploiting our current insitutional failures in favor of political extremism (alt-right and alt-left) while yet others are spending their formative years flirting with nihilism and anarchy in the postmodern soup.
Cycles of utopianism/dystopianism, and idealism don’t necessarily lead to stability, and more liberty.
Where I might agree with the moderns: I do think that Man’s reason, individual men’s use of mathematics applied to the physical world, sometimes occurring in flashes of profound insight, often after years of study and labor within and perhaps outside of a particular field, are tied to a reality which empirically exists. One could do a lot worse than the best of the Natural Philosopher.
It typically takes years to imbibe the necessary and often counter-intuitive tools to ‘see under the hood’ of Nature. Then, it often takes very long and close observation to make some kind of contribution. Unlike the Oakeshottian critique of rationalism in favor of tradition, I do think there are gains in basic competency from an education in the sciences that are not exclusive solely to the genius. Some of this can scale. Many laymen can become aware of how deterministic and probabilistically accurate these laws govern the world in which we live.
To be sure, we are undergoing a renaissance in certain fields: A technological revolution in our pockets and work lives, an explosion in space science, for starters.
As to my view of human nature, and a depressive realism, often informed by the humanites:
There’s something about Rene Girard’s work that strikes deep chords within me. I must confess, though, as a non-believer, I remain skeptical that a lot of Christianity isn’t Platonic Idealism + Synthesized Judaism + Transcendent Claims to Truth & Knowledge that gained ascendance within the Roman Empire. My ignorance shows.
A Christian and religious believer, Girard synthesizes psychology, literature, history, anthropology and philosophy along with his Christian faith into something quite profound.
Recommended. The mimetic theory of [desire] can really can change how you think about the world:
A briefer introduction here:
Girard and Libertarian thought?:
The closest I come to religious belief: Writers and musicians, at a certain point, give themselves over to their own mysterious, seemingly inexplicable, creative processes. If you practice enough (muscle memory), play your instrument alone and play with others, counting the time signature, you can makes sounds in time which express something deep about our condition, sharing it with others.
Even after the well runs dry, creative artists often go back to the bottom, finding themselves spent. The stronger the emotional loss and more real the pain; often this translates into the pleasure others take in your creation. But what is it you’re sharing exactly, from mind to mind and person to person?
This [can] produce something like a divine, God-worshipping, vulnerable state of mind and being, which is just as dangerous and corrupting as it is bonding and enriching. From Bach, to Prince, to now even Kanye West, apparently, religion can suddenly sweep into the gap.
Of course, studying and playing music is a conscious, reasoned process, more than many people know, but it also, very clearly isn’t entirely planned in the moment of its synthesis and creation.
Any thoughts and comments are welcome.
I’m missing a lot, here, folks, but doing my best with current resources. Thanks, as always, for reading.
There are many people pursuing secular human rights ideals within many a Western governmental agency, international institution, and activist quarter these days. They claim the person who seeks to be virtuous, pursuing an ideal vision of the good society, simply by sharing in this ideal, has immediate access to a global human community and as such, moral duties to this community.
Many ambitious and reasonably well-intentioned young people are hearing its call.
On some level, most of us seek some kind of greater life purpose (guiding ideals and principles) and we seek for our inborn talents and natural abilities to merge hopefully, with our responsibility to feed ourselves and serve others in making a living.
These ideals allow some people, some of the time, to transcend many personal responsibilities along with many of the duties of family, neighbor, friend, the local, the state, the national.
Yet, at what cost? How are they working out in the world, our institutions, and in our lives?
If there’s anything universal in human affairs (math, the sciences, music, self-interest?), how is the universal to be codified into laws (rules), rights and responsibilities, and who makes the laws and who enforces them?
What is right, exactly, and where do ‘rights’ come from?
How does one person do lasting good for another while pursuing his/her own self-interest within the institutions and organizations that have developed and are often controlled by those adhering to such ideals?
As posted (may you find the thread running through the post, dear reader. I know it’s a lot to ask…especially with all the unanswered, open-ended questions):
“‘…a morally concerned style of intellectual atheism openly avowed by only a small minority of individuals (for example, those who are members of the British Humanist Association) but tacitly accepted by a wide spectrum of educated people in all parts of the Western world.”
A Roger Scruton quote that stands out in the video below, while discussing moral relativism to an audience in a country once behind the Iron Curtain:
‘There’s an attempt to produce a universal, objective morality, but without any conception of where it comes from.’
Where does the moral legitimacy come from to decide what a ‘human right’ is? A majority of ‘right-thinking’ people? A political majority? Some transcendent source? German Idealism?
Perhaps modern American liberalism can claim other roots for itself. Here’s a quote on Leo Strauss, who has influenced American conservative thought heavily:
“As Strauss understood it, the principle of liberal democracy in the natural freedom and equality of all human beings, and the bond of liberal society is a universal morality that links human beings regardless of religion. Liberalism understands religion to be a primary source of divisiveness in society, but it also regards liberty of religious worship to be a fundamental expression of the autonomy of the individual. To safeguard religion and to safeguard society from conflicts over religion, liberalism pushes religion to the private sphere where it is protected by law. The liberal state also strictly prohibits public laws that discriminate on the basis of religion. What the liberal state cannot do without ceasing to be liberal is to use the law to root out and entirely eliminate discrimination, religious and otherwise, on the part of private individuals and groups.”
“For the 2020-2021 graduate admissions cycle, the University of Chicago English Department is accepting only applicants interested in working in and with Black Studies,” the program said in a statement on its website.‘
In light of the rather pathetic and predictable news out of the University of Edinburgh. They’ve renamed Hume Tower (after arch-empiricist David Hume and one of the greats) at the University of Edinburgh.
Some academics stood up to the administration and the decision:
The letter’s signatories include several of the university’s most respected academics, including Professor Sir Tom Devine, Scotland’s pre-eminent historian, Dr Michael Rosie, senior lecturer in sociology, Lindsay Paterson, professor of education policy, and Jonathan Hearn, professor of political and historical sociology.
During my humanities education, I developed an increasing suspicion of the postmodern rejection of tradition, rules, laws, rituals and beliefs, at least with regard to reading, writing and thinking. In engaging with some dull, and other absolutely mesmerizing, works of the creative imagination, I realized many of my own rituals and beliefs were being challenged. There are many experiences, and views, and ways to understand both myself and the world.
This is a good reason to get a good education!
It also slowly dawned on me that the lack of pedagogy, endless deconstructionist academic discussions, canon-less syllabi and increasing identitarian drift (is this person a professor because he/she’s the best poet/teacher or because he/she’s black/female or some mix of both?) were a problem.
A lot of this aimlessness and rebellion had ramped-up in the 1960’s, but since then, I’ve come to understand there are even deeper problems.
I aim to be open-minded, but not so much as to notice my brains falling out.
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.
Friedrich 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.
Martha 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.
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.
Isaiah Berlin pretty much blackballed Roger Scruton, so it’s not all roses.
“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”
“…in the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
Quite importantly:
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
Terry Eagleton, British Marxist and professor in the humanities, debates Scruton below.
Will Marxism & continental philosophy become further guiding lights for the humanities here in America as we find much more so in Britain?
The nihilist claims are deeper than you may think, and the Nietzschean, and Will–>Will to Power German influence is also deeper than most people think; offering profound criticisms of the scientific project, liberalism, liberal institutions, and a secular humanism which is the air many folks breathe these days.
Here’s a somewhat similar vein of thought. From friesian.com:
Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’
‘I agree. I also agree that there is a kind of interesting elite consolidation under way in the U.S. that does parallel the events of the late 19th century. We have a fabulously wealthy new elite, namely tech billionaires and related folks. The established monied classes in the United States need to incorporate these people, and they’re being incorporated around a kind of woke agenda, just as the elites of the late 19th century were incorporated around a Christian agenda of social do-gooding.‘
Personally, I suspect if the American body politic were an iceberg, then a large enough portion has rolled so that religious belief comprises only a plurality nowadays. Many people are still deeply religious, and we Americans deeply idealistic, but politically and socially, especially in the upper eschelons, it’s not what it was.
I don’t trust many people promising me what it should be.
Some fears, from a Straussian perspective: This decay could presage a more European-esque politics, with many attendant problems of nihilism (unmoored individuals seeking meaning through ideology, more mainstreamed ‘burn it all down’ political factions, more radical (not merely utopian/communitarian) and politicized art movements, less social mobility and more entrenched ‘classes’, more social stratification with a scelerotic bureaucratized government apparatus).
—
On that note, a better path seems to pursue and partake in human excellence, where it is to be found. What kind of political order we have is up to us and our Constitution. People desperately need ‘low resolution’ ideas to form cohesive groups of any kind, especially within institutions, and many of those guiding ideas are now more socially activist and ‘change’-focused.
Where creative synthesis and new thinking are often occurring, in the arts and sciences, can lie old wisdom and new knowledge:
Venus is such a hothouse. Do we need more data?
BREAKING: Phosphine gas has been found in Venus’s atmosphere. This gas is only known to be produced from life forms or artificially in a lab. A STRONG indicator of life on Venus. pic.twitter.com/hYMLBXBza3
Media drift-As to more radical groups splintering and applying pressure upwards upon political idealists, high liberals, atheists and humanists.
Maybe ignorance, zeal, moral judgment and enforcement are best thought of as NORMS, not exceptions, when it comes to human nature.
I’d like to think that secularly liberal leadership, more broadly, including the people who want to be in charge of all of us (at their best operating from within moral communities of not too great a solipsism and self-regard) can resist such pressures. For there certainly are those who would fracture our institutions into rafts of post-Enlightenment ‘-isms’ and politicized movements often driven by illiberal ideologies; movements relying on the presumed self-sufficiency of reason while behaving quite irrationally.
I’m looking around and not seeing too much decency in American politics, lately.
A.C. Grayling makes one of the better cases for morality without religious doctrine, I’ve heard of late, but I’m not entirely sold these particular problems can be addressed sufficiently:
—–
Jonathan Haidt has infused the more modern field of moral psychology with some of David Hume’s empiricist theory of mind, the idea that intuitions come first, and our reasons for them are usually trotted out afterwards (when was the last time you walked away from an argument/debate/discussion totally converted and persuaded by the reasoning of the other guy?
Yet, how, exactly, did our institutions of higher-learning get to the point of catering to the loudest, often most naive, and often illiberal student-groups claiming their feelings and ideas deserve special treatment?
Isn’t this already a failure of leadership, to some extent?:
“‘…a morally concerned style of intellectual atheism openly avowed by only a small minority of individuals (for example, those who are members of the British Humanist Association) but tacitly accepted by a wide spectrum of educated people in all parts of the Western world.”
‘So here’s a second opinion on Kronman’s diagnosis: The disease that afflicts the American academy is not caused by the pathogen of egalitarianism from without. It is a cancer produced by the excesses of analytic philosophy and structuralist thinking within.’
I really like this line (could be more of a writer problem…writers can become reclusive weirdos, but still telling nonetheless):
‘It says something that the most normal professor I encountered in graduate school was the extremely odd and reclusive aesthetician and novelist William H. Gass.’
Here’s a somewhat similar vein of thought. From friesian.com:
Although Anglo-American philosophy tended to worship at the feet of science, the drift of academia to the left has led to characteristically totalitarian political attacks on science itself — this despite the leftist program to use “climate science” to impose a Sovietized command economy on energy and the tactic to smear climate skeptics, i.e. “Deniers,” through associaton with Creationism or Neo-Nazi Holocaust denial. None of that has stopped the “post-modern” move…’
I’ve often thought that many New Atheists, liberal idealists, progressives and radicals overlook the inherent dangers of human ignorance, the need to believe and the semi-permanence of people committed to radical ideology. The sciences and social sciences are being asked to bear a tremendous pressure as a result. Sure, religious believers disagree with, and have a long record of persecuting free-thinkers, scientists and natural philosophers, but actual terrorists and radicals are being normalized under the banner of liberal idealism. I doubt this bodes well.
