Political Idealism

Update & Repost-From The LA Review Of Books-‘Death By Prefix? The Paradoxical Life Of Modernist Studies’

Full piece here.

What is modernism, exactly?

This blog is still trying to work towards a definition:

‘Like many scholars of modernism, I’m often asked two questions: What is modernism? And why is modernist studies, it seems, all the rage right now? I don’t have a good, succinct answer to either question — and I’ve no doubt frustrated plenty of friends because of that — but the reasons why I don’t are pretty telling.’

From the comments:

‘The most useful definition of modernist fiction I’ve encountered comes from Brian McHale’s Postmodernist Fiction. He says modernist fiction tends to “foreground epistemological questions” such as “How can I interpret the world I’m part of? What is there to be known?Who knows it? What are the limits of that knowledge?” In contrast, postmodernist fiction tends to “foreground ontological questions” such as “What is a world? What kinds of worlds are there and how are they constituted? What happens when…boundaries between worlds are violated?’

As previously posted:

-Daniel Dennett: ‘Postmodernism And Truth’

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

Of some note:

James Lileks responds to an Atlantic piece

‘There is no morality in art. There is morality in religion; there are philosophical objectives embedded in politics. The two are intertwined in a society and reflected in its art. When you sever art from its cultural moorings and make “newness” the overriding criterion by which the merits of a work are judged, then anything is possible. This results in crap. Not always’

James Joyce, Virginia Woolf, Ezra Pound, the Bauhaus, the imagists, the futurists etc. Some of those influences have morphed into post-modernism or where such currents have flowed and keep flowing.  Were they the best models, or has much been lost in translation?

Lileks’ take:

‘The primary urge of the revolutionary and the modernist and the adolescent: impatience.’

So, do we aim for maturity?  Reverence?  Good old Longfellow?  Sonnets?  Rhyming couplets delivered by higher powers to monks in haylofts?

Perhaps there is a growing body of intellectual and cultural pushback against the ‘-Isms’ (environmentalism, feminism, utopian political idealism) as these ideals and idealists continue their contact with current institutions, Nature and human nature.

It’s tough to get an education in the arts and humanities these days, moving through the postmodern landscape, without running into pockets of ‘-Isms.’

Results vary:

It’s not that the sciences, nor even the social sciences, don’t contain valid truth and knowledge claims.

This isn’t worrying so much as the cults of rationality and irrationality out and about; the reefs of radical discontent and group-thought hardening into new rules.

It’s not that change doesn’t need to happen, nor that what’s true remains even if we don’t want it to be so, rather, it’s the inability of many moderns to provide deep enough wisdom, truth and understanding so as not not slip into the same old problems with authority and hierarchy.

I think for some people, there’s an appealing critique of liberal rationalism contained within nihilism, but also something deeper which draws folks to seek out other ideas:  An instinctive defense of the arts, myth, music, and tradition; the complexities of the human heart and mind, the long sweep of history, the wisdom contained within religious texts.

Defending tradition, even perhaps having been influenced by Nietzsche to some extent, has become heretical in parts of the academy and the media.

Merely pushing back against the influence of Foucault and Lacan in the academy, or  perhaps questioning the motives of student radicals during Paris ’68, can be enough to torpedo an academic career:

Before modernism, there was the Romantic break of the individual artistic genius driving all this change forward on his own.  Isaiah Berlin had some thoughts about this (as well as the horrendous totalitarianism which emerges when you start-out thinking the Ends Of Man are already known).

Thanks, reader.  Probably worth revisiting:

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”…

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

Anyways, let’s enjoy a poem:

Cousin Nancy

Miss Nancy Ellicott
Strode across the hills and broke them,
Rode across the hills and broke them—
The barren New England hills—
Riding to hounds
Over the cow-pasture.

Miss Nancy Ellicott smoked
And danced all the modern dances;
And her aunts were not quite sure how they felt about it,
But they knew that it was modern.

Upon the glazen shelves kept watch
Matthew and Waldo, guardians of the faith,
The army of unalterable law.

T.S. Eliot  

Matthew=Matthew Arnold. Waldo=Ralph Waldo Emerson

Factions, Factions, Everywhere?-Some Links & Thoughts On Trump’s UK Visit

Perhaps religiously-inspired, family-focused conservatism and civic nationalism no longer form a majority stake in American cultural and political opinion.  Perhaps, at least, neither holds the political and cultural sway they once did as part of an Establishment.

Perhaps the passing, or at least, a similar weakening, of the old WASP establishment has been going on for generations now.

Both are possibilities in my opinion, and Donald Trump’s identification of a significant voting bloc of under-represented and under-served Americans interested in jobs, borders and national security can help explain why conservatism has split into competing factions and groups.

From my limited view, I see a base loyal to Trump (jobs and borders especially, anti-PC and anti-establishment sentiment), while others have been repulsed by Trump’s vulgarity, personal failures, character issues and antipathy to trade.

Across a fair divide, too, I also see many liberal political idealists, progressives and activists currently out of political power making anti-Trumpism into a very personal project, indeed.

Such variables are probably influencing some of what we are witnessing more broadly:  Bloated and weakened American institutions (for many more reasons yet), the rise of political extremism and the harder-to-find political center; a serious lack of civility.

Perhaps these variables can even help explain the global, or at least Anglospheric, factionalism on display this past weekend:  Donald Trump’s economic nationalism clashing with the diversity and multicultural idealism expressed by the mayor of London over the issues of Brexit and terrorism.

We shouldn’t forget that political leaders can’t be seen as too far removed from the interests and opinions of the people they serve.

I often return to the below seeking a quieter place to reflect:

‘The latent causes of faction are thus sown in the nature of man; and we see them everywhere brought into different degrees of activity, according to the different circumstances of civil society. A zeal for different opinions concerning religion, concerning government, and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for pre-eminence and power; or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex and oppress each other than to co-operate for their common good. So strong is this propensity of mankind to fall into mutual animosities, that where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts.’

-Madison, James. The Federalist Papers: No 10.  The Avalon Project.

On the many dangers of political idealism, and using political theory as the limits of your field of vision:

‘We may sum this up by saying that the more the style of what used to be called politics becomes theorized, the more political problems come to be reintrepreted as managerial.  Working out the least oppressive laws under which different and sometimes conflicting groups may live peaceably together is being replaced by manipulation and management of the attitudes different groups take towards each other, with the hope that this will ultimately bring harmony.  In other words, in the new form of society, human beings are becoming the matter which is to be shaped according to the latest moral idea.’

-Minogue, Kenneth.  Politics.  Oxford:  Oxford University Press, 1995. (Pg 111).

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

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

Sunday Quotation: Edmund Burke On The French Revolution

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”

Roger Scruton In The American Spectator: The New Humanism…From Nigel Warburton’s Site: A Definition of Humanism?…From The City Journal Via Arts And Letters Daily: Andre Glucksman On “The Postmodern Financial Crisis”

One way out of multiculturalism and cultural relativism: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

That Old-Timey Puritan Spirit And That Old-Timer’s WASP Establishment-I’m Not Sure America Has Changed That Much, Or Has It?

From this article in the Independent on American novelist Louis Auchincloss:

How did money actually work among those in America’s elite?:

But the old monopoly of power had gone, and the country was the poorer for it. “The tragedy of American civilization,” Auchincloss wrote in 1980, “is that it has swept away WASP morality and put nothing in its place.”

Here’s another Auchincloss quote from a reader (haven’t checked this one out…probably a quote site). The prose strikes me as kind of post-Wharton, mannered and dull:

“I used to go to church. I even went through a rather intense religious period when I was sixteen. But the idea of an everlasting life — a never-ending banquet, as a stupid visiting minister to our church once appallingly described it — filled me with a greater terror than the concept of extinction…”

If such things be true, then many of the best and the brightest seem busy contructing a meritocracy in the old WASP establishment’s place; an enterprise of many unresolved personal conflicts between political ideals of activist change, progress, and ever-expanding personal freedoms on one hand and deeply held religious beliefs, traditions and customs on the other.

There seems to be an ex post facto character to much of the ol’ meritocratic enterprise, in my humble opinion, where a healthy skepticism is warranted.

In fact, it’s probably made [more] room for the same old Socialism.

On that note, I have a healthy respect for contrarians, frankly, when merely speaking out in favor of…:

‘the importance of traditional marriage values in ensuring children’s future success…’

…involves controversy and professional censure.

It’s so bland!

In fact, what will you do with your own blandness, dear reader, entombing the flaming desire to be woke within; the little half-opened doors of ecstasy and ‘environmental justice’?:

Earth Quaker Action Team is ON IT.:

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

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

IMG_1206(1)

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

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

John Locke found here:

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

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

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

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

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

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

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

It wasn’t exactly peaceful:

As previously posted:

From Darwinian Conservatism, as Larry Arnhart is dealing with many of these ideas.  Here’s the banner from the site:

‘The Left has traditionally assumed that human nature is so malleable, so perfectible, that it can be shaped in almost any direction. By contrast, a Darwinian science of human nature supports traditionalist conservatives and classical liberals in their realist view of human imperfectibility, and in their commitment to ordered liberty as rooted in natural desires, cultural traditions, and prudential judgments.’

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

Pournelle’s Iron Law of Bureaucracy:

‘Pournelle’s Iron Law of Bureaucracy states that in any bureaucratic organization there will be two kinds of people”:

 First, there will be those who are devoted to the goals of the organization. Examples are dedicated classroom teachers in an educational bureaucracy, many of the engineers and launch technicians and scientists at NASA, even some agricultural scientists and advisors in the former Soviet Union collective farming administration.

Secondly, there will be those dedicated to the organization itself. Examples are many of the administrators in the education system, many professors of education, many teachers union officials, much of the NASA headquarters staff, etc.

The Iron Law states that in every case the second group will gain and keep control of the organization. It will write the rules, and control promotions within the organization.’

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

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

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

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

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

His recent public statements don’t help

Three E’s Found Within Enlightenment Thinking: Ethics, Empathy & Equality-I’m Not Sure You’ve Thought This Through

This blog is still welcoming critiques of reformers, progressives and liberators who seem pretty certain of what they are against, if not always certain, just what exactly, they are for.  I could be persuaded to become a liberal, on certain matters, if I thought that the people seeking to change our current traditions, customs, and laws understood just which habits of mind, character and ideas they will rely upon for our freedoms going forward.

Which knowledge should become the basis to guide the moral foundations for new laws and the rules which we all must follow? Which customs should become the basis for new arrangements, gradually hardening into traditions?

Who should be in charge of these institutions going forward and how should their authority be limited?

A 20th century address of some of those claims to knowledge:

‘But my object is not to refute Rationalism: its errors are interesting only in so far as they reveal its character.  We are considering not merely the truth of a doctrine, but the significance of an intellectual fashion in the history of post-Renaissance Europe. And the questions we must try to answer are: What is the generation of this belief in the sovereignty of technique? When springs this supreme confidence in human ‘reason’ thus interpreted? What is the provenance, the context of this intellectual character?  And in what circumstances and with what effect did it come to invade European politics?’

Oakeshott, Michael. Rationalism In Politics“. Rationalism In Politics And Other Essays. Liberty Fund, 1991. Print. (Pg 17).

The Puritan past of Boston directs many Bostonians, nowadays, into acting like members of something like a church of high-liberalism.  Very buttoned up behavior but not necessarily the same holy denials.

I would be more comfortable leaving my freedoms to many high liberal priests if I thought they were more competent.

I’m not sure many people have thought these changes through:

‘The effect of modern liberal doctrine has been to hand over the facts of moral and political life into the maladroit hands of social and political scientists, and the results have been intellectually disastrous. For moral issues, shuffled into the logician’s column, turn into formalized imperatives; transferred by the device of generic man to the sociologist, they turn into culturally determined norms. As likely as not, the psychologist will regard them as neurotic symptoms. Politics similarly loses its autonomy, dissolved into a set of reactions to supposed external causes. The criterion of a “value-free science” is no doubt scientific in excluding propaganda from intellectual investigation. But it is merely superstitious when it turns “values”—in fact the subject matter of ethics and politics—into an intellectual red light district into which no thinker may stray, on pain of losing his respectability.’

Minogue, Ken. The Liberal Mind“. Rationalism In Politics And Other Essays. Liberty Fund, 1991. Print. (Pg 17).

The actual Communists, committed Socialists, and narrow dogmatists, well, they’re pretty up-front about their intentions and aims.  Once the rational ends of man are known within these doctrines, every single one of us becomes the means to reach these ends through radical revolution, the logic unfolding towards its murderous outcomes.

Apart from people pursuing defunct ideologies, frankly, I think most people go along to get along.  If enough truths about a particular injustice emerge through radical protest, social change, and appeals to reason and non-reason, then many everyday people slowly follow the logic of social reform.

There are moral gains and there are freedoms, but they don’t come without costs.

Many of these changes weren’t driven by deep knowlege claims nor ‘science,’ but rather by committed social and political actors with visions of the future.

Something I think might help unite the Anglosphere, even though I think America might still have the largest stores of healthy religious conservative tradition:

In dealing with the Enlightenment, frankly, I’m a little more comfortable with the English/Scottish liberal tradition than the German idealism found on the Continent.

A quick quotation.  Leo Strauss On John Locke:

‘Hobbes identified the rational life with the life dominated by the fear of fear, by the fear which relieves us from fear.  Moved by the same spirit, Locke identifies the rational life with the life dominated by the pain which relieves pain.  Labor takes the place of the art which imitates nature; for labor is, in the words of Hegel, a negative attitude toward nature.  The starting point of human efforts is misery:  the state of nature is a state of wretchedness.  The way toward happiness is a movement away from the state of nature, a movement away from nature: the negation of nature is the way toward happiness.  And if the movement toward happiness is the actuality of freedom, freedom is negativity .’

Strauss, Leo.  Natural Right And History.  Chicago:  The University Of Chicago Press, 1965. (Pg 250).

According to Strauss, the rational life for an individual, from Hobbes to Locke, is defined negatively, respectively as either a removal from fear or a removal from pain. And more broadly: Strauss has Locke remaking Hobbes’ more intrusive Leviathan into a smaller role for government:  to secure them in their lives, liberty and estate (property).   The key formulation of nature here, though, remains the same.

The Stanford Encyclopedia Of Philosophy elaborates:

‘Leo Strauss, and many of his followers, take rights to be paramount, going so far as to portray Locke’s position as essentially similar to that of Hobbes. They point out that Locke defended a hedonist theory of human motivation (Essay 2.20) and claim that he must agree with Hobbes about the essentially self-interested nature of human beings. Locke, they claim, only recognizes natural law obligations in those situations where our own preservation is not in conflict, further emphasizing that our right to preserve ourselves trumps any duties we may have.

On the other end of the spectrum, more scholars have adopted the view of Dunn, Tully, and Ashcraft that it is natural law, not natural rights, that is primary. They hold that when Locke emphasized the right to life, liberty, and property he was primarily making a point about the duties we have toward other people: duties not to kill, enslave, or steal. Most scholars also argue that Locke recognized a general duty to assist with the preservation of mankind, including a duty of charity to those who have no other way to procure their subsistence (Two Treatises 1.42). These scholars regard duties as primary in Locke because rights exist to insure that we are able to fulfill our duties.’

And of course, there’s this problem:

‘Another point of contestation has to do with the extent to which Locke thought natural law could, in fact, be known by reason.’

So what does Strauss offer instead as a possibility for man and nature?  Nature revealing itself to man without the use of his reason…or through his reason without a lot of Enlightenment metaphysics? Or through some return to Natural Right?

Any thoughts and comments are welcome.  Here’s another quote:

 That all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness; that, to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed…”

From the Declaration Of Independence.

Via Youtube-Victor Davis Hanson On California-About That Utopia, You’re Going To Have To Get Back To Basics

Dream big, Californians, but plant your dreams in real gardens.

Victor Davis Hanson offers some suggestions which may or may not guide policy on a mid to longer-time horizon (water projects, roads, and an awareness of the economic and cultural bifucation which has occurred).

The short-term’s looking messy, indeed.  The mid- and longer- terms, of course, are still in doubt:

As posted:

Part of what’s happened is cultural:

Louis Menand’s piece at the New Yorker: ‘Out Of Bethlehem:‘ (he’s still dealing with the idea of multiculturalism).

The radicalization of Joan Didion:

‘After the Old Sacramento moment, Didion came to see the whole pioneer mystique as bogus from the start. The cultivation of California was not the act of rugged pioneers, she decided. It was the act of the federal government, which built the dams and the weirs and the railroads that made the state economically exploitable, public money spent on behalf of private business. Didion called it “the subsidized monopolization” of the state.’

Much is downstream of culture:

Virginia Postrel here.

‘When Robert J. Samuelson published a Newsweek column last month arguing that high-speed rail is “a perfect example of wasteful spending masquerading as a respectable social cause,” he cited cost figures and potential ridership to demonstrate that even the rosiest scenarios wouldn’t justify the investment. He made a good, rational case — only to have it completely undermined by the evocative photograph the magazine chose to accompany the article.’

In my experience, it’s not much about economics (those rationalizations tend to come later), but more about many people finding solidarity, common-cause, identity and group-identity through a set of shared interests and ideals. My major complaint is that basic human needs met under such ideals become met through politics and often non-delimited theories of political power.

To say nothing of other people’s money.

Utopias, progressivism and new-age explorations still have to answer to time, truth and reality.

From California’s High Speed Rail Authority Site:

‘California high-speed rail will connect the mega-regions of the state, contribute to economic development and a cleaner environment, create jobs and preserve agricultural and protected lands’

What could go wrong?

———–

Much left and left-liberal idealism finds expression through high-speed rail: If you build it, the ideal society will come.

Unions and union-elected government representatives tend to get contracts, money, power and influence, if they play the game right. Many environmentalists and environmental groups can get contracts, money, power and influence, if they play the game right. Everyone somewhat invested in the ideal of a better, shared, collectivist society (especially those further left into anti-capitalism and diversified into identity groups by ‘race, gender and class’) might get money, power and influence…if they play the game right. The winners aren’t always so ‘sharing.’

As I see it, much political stability and individual liberties are lost as these political and social arrangements become reflective of both actual human nature as it is and the economic scarcity of reality.

Update And Repost-From The Spiked Review Of Books: ‘Delving Into The Mind Of The Technocrat’

Dream big: Via Reason: ‘California’s Public Transportation Sinkhole’

A great city deserves great art extravaganzas…: L.A.’s New Public Art Piece ‘The Levitated Mass,’ Or As The American Interest Puts It: ‘A Moving Rock’

Richard Epstein At The Hoover Institution’s Defining Ideas: ‘California’s Kafkaesque Rent Control Laws’

California Dreamers From The Atlantic-A Brief Review Of Kevin Starr’s History Of California

The people who promise solutions to poverty and homlessness seem to be engaged in a utopian cost-shifting exercise which favors their interests and overlooks crime, violence and personal responsbility…hardly a way to balance the budget: Repost-Heather MacDonald At The City Journal: ‘The Sidewalks Of San Francisco’

Some concentrated wealth on top, a stalled legislature with members who know how to play the game…and a service sector beneath…that probably can’t go on forever: …From The WSJ: ‘Joel Kotkin: The Great California Exodus’

Sunday Quotation-Sir Thomas More

‘The fact is, even the sternest ascetic tends to be slightly inconsistent in his condemnation of pleasure. He may sentence you to a life of hard labour, inadequate sleep, and general discomfort, but he’ll also tell you to do your best to ease the pains and privations of others. He’ll regard all such attempts to improve the human situation as laudable acts of humanity – for obviously nothing could be more humane, or more natural for a human being, than to relieve other people’s sufferings, put an end to their miseries, and restore their joie de vivre, that is, their capacity for pleasure. So, why shouldn’t it be equally natural to do the same thing for oneself?’

More, Thomas. Utopia. Penguin (trans. Paul Turner), 1965. Print.

Hmmm…

“His problem (Plato’s) with the arts was that they operated by images rather than by ideas, and thus that they might cloud the truth rather than clarifying it.”

Yes, and religious traditions, for example, also have interpretations of how one ought to reproduce the image.

“Whatever one thinks of Plato’s solution to this problem, I suggest that this is one of the problems that elicited his proposals for severe censorship of the arts he so obviously loved and had been trained in.”

Pardon My Postmodernese, Fella, But This Here Sure Does Resemble A Lynch Mob

Witch hunt this Sunday!

Clearly many of these peasants are expressing complex emotions in a fluidly dynamic space, reinforcing community standards and exploring boundaries of empathetic inclusion.

Who are you to resist the heat of bodies juxtaposed here, reshaping meta-narratives of dominant and historical power-relationships?

The need for meaning and ritual abounds, and when violence erupts in the name of such need, it’s less of a surprise these days, but no less unacceptable for a free society:

Be careful on Twitter, now.

Perhaps a digital bulletin board with no cost to entry and anonymous handles, governed by unclear standards and what seems to me rather politically biased management, just might amplify the sound and fury of outraged fools.

Should you thank God, or the Watchmaker-God, or the Nothingness, or the Oneness-connecting-all-living-things, or Xenu, or (P)rogress, you’d damned well better resist the Devil, or the devil-take-the-hindmost:

Roger Scruton on the lynch-mobs of social media:

‘What is to be done about this? I have a couple of suggestions. The first is to set up an institution call it the Ministry of Truth in some legally insulated country (oddly enough, Russia springs to mind) devoted to tweeting malicious stories about everyone who is anyone. If everyone becomes a victim of this inherent malice people will begin to see Twitter for what it is,as a tool that easily into the Devil’s hands.’

Addition:  The Devil?

I thought human nature was basically good, made bad by ‘historical forces,’ and ‘systems of oppression’?  Perhaps institutions are only as good as their ideas and the people within them?

You know, concerts like the below make a fella wonder if we’re in good hands.

Fundamental differences of religion, law, ideas and government resulting in murder and civilizational-type clashes?

Bring in James Taylor!:

Dead girls at a pop-concert? Coldplay performing a moving twilight cover of Oasis ought to cover it.  Some sing to remember, some sing to forget.

How are the institutions in the West actually performing?

Much of this may come down to your views on human nature, and from there, which kinds of ideas guide the people within our institutions.  For it is these institutions which shape those people and have serious implications for the rest of us (shaping us too):

On that note, many folks invoking the truth of faith and the necessity of Christian doctrine are in a smaller minority these days, and have some important things to say.  Personally, I’m not clear what is absolutely true and necessary in order to maintain a decent moral life, truth and institutional integrity.

I’d prefer a rebuttal to Pinker’s arguments.

Rod Dreher on Patrick Dineen’s book, and the ever-needy Andrew Sullivan.  The doom that awaits:

‘The reason the brilliant Steven Pinker can’t understand why there is so much unhappiness is because he is a materialist. Patrick Deneen, Andrew Sullivan, and people like us understand otherwise. There is no replacement for the company of other people.’

Related On This Site: Maybe if you’re defending the current conservative position, you don’t want to bring up the ‘aristocratic radical’ : Repost-Dinesh D’Souza And Daniel Dennett at Tufts University: Nietzsche’s Prophesy..

A return to Straussian neo-classicism?: From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’Harvey Mansfield At Defining Ideas: ‘Democracy Without Politics?’

Neo-neo conservatism, new atheism and post socialism for the ’68ers? Via Youtube: Christopher Hitchens On Faith And Virtue

Stanley Fish At The NY Times Blog: ‘The Last Professors: The Corporate Professors And The Fate Of The Humanities’From The Harvard Educational Review-A Review Of Martha Nussbaum’s ‘Cultivating Humanity: A Classical Defense of Reform in Liberal Education.’,,

Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment

From 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

Witnessing The Baleful Capitulations Of Institutional Gatekeepers-Repost- Christopher Hitchens At Slate: Yale Surrenders

Full post here.

Reason post here.

NY Times piece here.

Old news I know, but it seems that the Yale Press was genuinely afraid that publishing this book could potentially lead to violence, and that they are responsible for the consequences of such potential violence:

“…Yale had consulted a range of experts before making its decision and that “[a]ll confirmed that the republication of the cartoons by the Yale University Press ran a serious risk of instigating violence.”

One might even argue that politically, it will be harder to get Muslims to the table when knowledge of this kind of publication is used and misused to inflame the the Arab street…if it inflames the Arab street…

…but seriously?

Cartoons here.  The cartoonist is still in some danger.

See Also:  If you thought the cartoons were bad, more on the Fitna movie here.  From The NY Times: Review Of Christopher Caldwell’s Book “Reflections on the Revolution in Europe: Immigration, Islam, and the West”  Libertarians love this issue:  Repost-A Canadian Libertarian Making Noise: Ezra Levant  

 

A Few Saturday Links-War, War Photography & Domestic Politics: Wherever You Go, There You Are

Michael Totten at World Affairs: ‘No, the Syrian Kurds Are Not Terrorists

There are Kurdish Communist militias, but there are still many reasons for America to promote Kurdish interests.  Additionally, there are reasons to help stamp out ISIS and navigate the other players in the region as well…leaving the Kurds to their own fate.  I think this helps explain current American policy in the region:

‘Whatever you think of the “libertarian socialism” of Syrian Kurdistan, it’s not even in the same time zone as the medieval totalitarianism of ISIS, the secular nationalist tyranny of Assad’s Arab Socialist Baath Party regime in Damascus or the Putin-esque rule of the neo-Ottoman Erdogan.

Turkey can call the Kurds terrorists all they want, but that will not make them so.’

Meanwhile, an increasingly authoritarian, populist, Islamic Erdogan has launched a campaign into Syria to battle with Kurdish forces:

and:

As previously posted:

Independent Kurdistan-A Good Outcome For American Interests?

In his book Where The West Ends, Totten describes visiting Northern Iraq briefly as a tourist with a friend, and the general feeling of pro-Americanism in Kurdish Northern Iraq that generally one can only feel in Poland, parts of the former Yugoslavia etc.

Two Sunday Links-Turkey, The Kurds, And Affirmative Consent

Domestic Politics And The Tendency People Have To Seek Transcendence And Naked Self-Interest At The Very Same Time:

Beware offering thoughtful critique of the sacred ‘-Isms’ these days (feminism, environmentalism, racism, sexism), even if it’s just pointing out other ways of thinking about injustice.  God forbid should you hold a conservative position on any matter. Problems come with identity politics and political idealism, after all, just as they do with religious belief and certainty and fixed conservative positions.  Generally, such criticism is not welcomed among radically activated and/or ambitious individuals.

If someone doesn’t recognize the moral legitimacy of the rules governing an institution they claim is oppressing them, maybe you want to ask which rules they recognize as morally legitimate before they go end-up controlling the institution?

Civility and a boring politics aren’t desireable for many, for various reasons, especially those people bringing presumed moral goods for everybody through radical change and radical liberation.

It might be useful to try and hold a mirror to many ambitious people in high towers and positions of authority in addition to one’s Self; a perplexing exercise during a time of The Self and a rather compromised politics of celebrity.

There are a lot of decent people out there, and a lot of good in people, of course, away from the madding crowd.

The Church Of Holy Modern Human Progress Shall Be Built!

The Old Catholic Church Shall Soon Be Rebuilt!

“Every great cause begins as a movement, becomes a business, and eventually degenerates into a racket.”

That’s attributed to Eric Hoffer, here.

On that note, Theodore Dalrymple (Anthony Daniels) takes a look at war photographers to highlight an underlying truth:  Where there’s courage there is also cowardice. Where there’s moral concern there’s also boredom and self-preservation.

Everyone’s got a pet peeve (what this blog is for, really), but honest self-reflection can be much harder (to come by):

‘That people may love what they hate—or say that they hate—is illustrated in extreme form by war photographers. If you asked war photographers why they risk their lives to take pictures of the most terrible conflicts (rather than, say, of the beauties of nature), they would say that it is to inform or alert the world in the hope of bringing those conflicts to an end. But this is far from the whole truth, psychologically speaking; and as a person who has indulged in a little civil-war tourism myself, I can avow to the fact that there is nothing like a sense of danger for solving, at least temporarily, whatever little troubles are agitating one’s soul. When there might be an ambush round every corner, the minor fluctuations of one’s emotional state are of little concern.’