Causes & Rackets: About Those Foundations & Academies-Turning Piles Of Poetry Money Into Jargon

Via Joseph Massey via The Poetry Foundation:

You could kinda see this coming:

‘In the Letter of Commitment, the Foundation staff and the Board pledged action in response to the June Community Letter’s call for us to become proactively antiracist. The Foundation is grateful to these poetry communities for continuing to hold it accountable, as it speaks to a belief in the capacity for change. The Foundation holds itself accountable as well, and has begun to move forward with short- and long-term equity efforts.

Such bad use of language!

Blink if you can hear me.

The money which someone earned in the world, often passed down to those who didn’t earn the money, is further donated to those who haven’t earned the respect of poets. Often, the support a decent poet needs to get better is diverted to the loudest voices in the organization and wasteful, bureauratic, mastubatory ends.

I think the best response is just posting good poetry. Maybe it strikes you, maybe it doesn’t.

Meh:

Those Winter Sundays

Sundays too my father got up early
and put his clothes on in the blueblack cold,
then with cracked hands that ached
from labor in the weekday weather made
banked fires blaze. No one ever thanked him.

I’d wake and hear the cold splintering, breaking.
When the rooms were warm, he’d call,
and slowly I would rise and dress,
fearing the chronic angers of that house,

speaking indifferently to him,
who had driven out the cold
and polished my good shoes as well.
What did I know, what did I know
of love’s austere and lonely offices?

Robert Hayden

As posted:

Alas, the Mellon Foundation?

‘Elizabeth Alexander never expected to go into philanthropy. Now she’s in her third year as the president of the Andrew W. Mellon Foundation, the largest supporter of the humanities and the arts in the U.S., where she’s quickly applied her vision to foster a more just society.’

Via Mellon’s Website bio, regarding Alexander’s work at the Ford Foundation:

There, she co-designed the Art for Justice Fund—an initiative that uses art and advocacy to address the crisis of mass incarceration—and guided the organization in examining how the arts and visual storytelling can empower communities.’

I like the idea that poems are actually not supposed to engage you in direct action, neither political, nor personal.  They usually take some work to understand, but they can come alive on the tongue and live like wisdom in the brain for years.

As posted:

Adam Kirsch On Elizabeth Alexander’s Bureaucratic Verse

Kirsch was not so impressed with the 2009 inauguration ceremony nor Elizabeth Alexander’s use of poetry to commerorate political power:

‘In our democratic age, however, poets have always had scruples about exalting leaders in verse. Since the French Revolution, there have been great public poems in English, but almost no great official poems. For modern lyric poets, whose first obligation is to the truth of their own experience, it has only been possible to write well on public themes when the public intersects, or interferes, with that experience–when history usurps privacy.’

Also, as posted:

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

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

and:

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

And still also more on institutional capture and old piles of money, as posted:

Full review here.

Jack Shakely on Ken Stern:

‘Ken Stern knows an awful lot about nonprofits, having spent the better part of a decade as chief operating officer, then president of NPR, one of the best-known, and controversial, nonprofits in America.’

Charity has limits.

This blog likes to keep an eye on NPR, as they’re a child of the 60’s, and but for the work of LBJ’s Great Society lobbying to include ‘radio’ in the Public Television Act of 1967, they might not be around. Many NPR stories, in reaching out to the wider world, often return to the touchstones of feminism, environmentalism and some form of diversity multiculturalism. Amidst high standards for journalism and production values lies the tendency towards positive definitions of equality, justice and peace. They tend to assume their ideals are your ideals as they filter new input from the world.

In turn, many feminists, environmentalists, and multiculturalists/activists rely on foundation money and/or private donations, and/or public institutions, for survival. They aim for broad definitions of the public good, and seek to influence both the culture and political outcomes.

Everyone’s starting a non-profit these days:

‘The ability to survive, even thrive, with programs that have been proven not to work is just one of the many oddities ‘With Charity for All’ documents in the topsy-turvy, misunderstood, and mostly ignored world of nonprofits’

Non-profits have become big business, partially following the ‘greatness model’ that worked so well for the boomers, when the getting was good. Unfortunately, there are limits to any model, and we’ve got serious economic issues and a lot of political dysfunction. The money has to come from somewhere.

Shakely again:

‘To clean up the messy nonprofit landscape, Stern offers some suggestions that are sure to cause concern in some nonprofit quarters, including increased government oversight, increasing the application fee to cover the cost of better IRS review and, most radical of all, putting a life span on the charitable status afforded nonprofits, then requiring a renewal after a certain period of time (maybe 10 years). It’s an admirable goal, but in a sector where the stated goal of private foundations is self-preservation and “once a charity; always a charity,” is the mantra, it ain’t gonna happen. Stern knows this, of course, but it doesn’t stop him from asking this and many other valid questions about a sector that is loath to engage in self-evaluation’

It may be as simple as following the money.

On Stern’s third point, putting a life span on the charitable status afforded nonprofits, Stern might agree with David Horowitz, of all people. He’s a red-diaper baby, an ex-Marxist activist cum anti-Leftist, anti-Communist crusader. Making foundations and constantly agitating is what he knows how to do.

He had a then a new book out entitled: ‘The New Leviathan, How The Left Wing Money-Machine Shapes American Politics And Threatens America’s Future

Horowitz argues that such foundations as Ford (which donates to NPR) have become vehicles for the interests of political activists, portraying the matter of as a fight between capitalism/anti-capitalism and/or socialism. He mentions the Tides foundation here. They are big money, he points out, and Obama’s political career was largely made possible by activist political organization, and the money and manpower behind them:

——————–

Stern and Horowitz potentially agreeing on some regulation of non-profits makes for strange bedfellows. Obama, true to form, was seeking a permanent form of activism. Activists, and the political idealists with whom they often find common cause, often don’t produce anything of value independently, and must rely upon existing institutions for their support.

It’s worth thinking about who wants to be in charge, and why, and what that means for everyone else. Following the money never hurts, and it’s a necessary evil, just a politics is. If you tend to agree with the ideals, you tend to focus on the sausage, not how it’s getting made.

This blog wants to focus on what keeps our society open, healthy and dynamic, and what maintains our political and economic freedoms. The pie ought to be growing.

It’s 1968 all over again, see Tom Wolfe’s Radical Chic: That Party At Lenny’s…

Related On This Site: A Few Thoughts On NPR And Current Liberal Establishment Thinking Under Obama

Race And Free Speech-From Volokh: ‘Philadelphia Mayor Suggests Magazine Article on Race Relations Isn’t Protected by the First Amendment’

Jack Shafer At Slate: ‘Nonprofit Journalism Comes At A Cost’From NPR: Grants To The NEA To Stimulate The Economy?…We’re already mixing art and politics, so…How Would Obama Respond To Milton Friedman’s Four Ways To Spend Money?

A Few Thoughts On Walter Russell Mead At The American Interest: “Why Blue Can’t Save The Inner Cities Part I”

The market will make people better off, but always leaves them wanting more and in a state of spiritual malaise, which invites constant meddling. Can economic freedom and free markets reconcile the moral depth of progressive big-State human freedom: Milton Friedman Via Youtube: ‘Responsibility To The Poor’A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty” Ken Burns makes a good documentary, but he’s also arguing he absolutely needs your tax dollars in service of what he assumes to be a shared definition of the “common good” as he pursues that art. The market just can’t support it otherwise. Repost-From ReasonTV Via Youtube: ‘Ken Burns on PBS Funding, Being a “Yellow-Dog Democrat,” & Missing Walter Cronkite’From NPR: Grants To The NEA To Stimulate The Economy?…We’re already mixing art and politics, so… ….here’s a suggestion to keep aesthetic and political judgements apart-Roger Scruton In The American Spectator Via A & L Daily: Farewell To Judgment… ——–   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.New liberty away from Hobbes?: From Public Reason: A Discussion Of Gerald Gaus’s Book ‘The Order of Public Reason: A Theory of Freedom And Morality In A Diverse And Bounded World’…Richard Rorty tried to tie postmodernism and trendy leftist solidarity to liberalism, but wasn’t exactly classically liberal: Repost: Another Take On J.S. Mill From “Liberal England”

A Roger Sandall Link To Designer Tribalism & Ken Minogue On Political Idealism

The late Australian Roger Sandall from Designer Tribalism-the communal great escape’:

Everybody wants out. City dwellers want out to the suburbs, suburbia wants out to the country, and tourists can’t go far enough searching for exotic locations and wide open skies. In America a recent strand of radical libertarianism takes this escapism to a new political level. It proposes autonomous islands in the sea, beyond the jurisdictional writ of the state — or any state you’ve ever heard of — where true individual liberty will be preserved on what appear to be decommissioned ocean-going oil rigs. 

Recommended.

Since that article (perhaps): There is now an enormous gap between American city and country life, along with populist revolts beneath both political parties. The large gap between Democrats and Republicans, and arguably a common vision of law and country, is now even larger; filtering down to everyone. It’s when everyone sees the problems, and no one says a word that I get worried.

I’d argue a more religious, more patriotic, pro rule-of-law and civic-minded majority is now perhaps only a minority, and there will likely be a more entrenched Left, pushing up against a ‘neo-liberal’ and increasingly authoritarian (big-tech, big gov’t) majority. The drivers of change on the Left tend to be violent radicals, utopians, and will concede to liberal idealists from time to time, but generally against a common enemy.

As to the loss of that more religious, more patriotic majority, It’s likely inversely related to the rise of the ‘woke’ religiosity fulfilling many of the human basics along with libertarian anarchy as ‘base-states’ for American civic life. The ‘wokeism’ tends to be revelatory (relying on anti-rational irrationalism, feelings, and ‘poetic truths’). It also tends to be anti-speech and deeply ideological, advocating violence when necessary (not limiting violence in principle).

Predictions are hard, especially about the future.

Human nature and the pressures of maintaining legitimate authority against reality haven’t changed all that much.

As posted:

From  Alien Powers:  The Pure Theory Of Ideology:

Ideology is a philosophical type of allegiance purporting to transcend the mere particularities of family, religion, or native hearth, and in essence lies in struggle.  The world is a battlefield, in which there are two enemies.  One is the oppressor, the other consists of fellow ideologies who have generally mistake the conditions of liberation.’

and:

‘Yet for all their differences, ideologies can be specified in terms of a shared hostility to modernity: to liberalism in politics, individualism in moral practice, and the market in economics.’

Arnold Kling reviews the late Kenneth Minogue’sThe Servile Mind: How Democracy Erodes The Moral Life,‘ and finishes with:

‘Overall, I would say that for libertarians Minogue’s book provides a litmus test. If you find yourself in vigorous agreement with everything he says, then you probably see no value in efforts to work with progressives to promote libertarian causes. The left is simply too dedicated to projects that Minogue argues undermine individual moral responsibility, and thus they are antithetical to liberty. On the other hand, if you believe that Minogue is too pessimistic about the outlook for freedom in today’s society and too traditional in his outlook on moral responsibility, then you would feel even more uneasy about an alliance with conservatives than about an alliance with progressives.’

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

Political Idealism, Bureaucracy & Ideological Capture-Some Stray Links Have Escaped The Public’s Network Of Attention

From The Spiked Review of Books: ‘Rescuing The Enlightentment From Its Exploiters

Hmmmm….

While the Enlightenment, ‘one of the most important shifts in the history of man’ as one recent account put it, has certainly had its detractors, who blame it for anything from the Holocaust to soulless consumerism, it now also has a veritable army of self-styled heirs. Militant secularists, New Atheists, advocates of evidence-based policy, human rights champions… each constituency in their turn will draw justification from the intellectual emanations of that period beginning roughly towards the end of the seventeenth century and culminating – some say ending – in the 1789 French Revolution and its aftermath. And each in their turn will betray it.

If you turn all your hopes to the salvation of (M)ankind or (H)umanity, while dealing with the same old human nature, you’re bound to run into problems.

It’s not merely doing Social Science, per se, but taking the benighted walk from Ivory Tower to Senate Hearing which probably animates many passions.

One criticism I’ve found useful (but about whose postmodern roots I do worry): Ignore those violent anarchists and anti-fascists, they’re doing the work of (M)an.

Clive James revisits many quite original, quite accomplished works of Joseph Conrad.

‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’

Jerry Pournelle’s (R.I.P.) 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.’

From friesian.com, the Practical Rules of Bureaucracy.  Within Governmental and Corporate Bureaucracies, responsiveness and competence are not what you necessarily get.

  1. Spend Your Budget
  2. Fail:  ‘Screw up, move up’
  3. Cover Your Ass
  4. Replace Useful Work with Useless Work
  5. Multiply Procedures and Paperwork
  6. Pass the Buck
  7. Join the Union
  8. Jerk People Around
  9. Preserve Your Anonymity

Thomas Sowell used to work in Chelsea, apparently, for Western Union.  He’d sometimes take the 5th avenue bus back up to Harlem, on 5th Avenue for a while, and wonder why there was such inequality from neighborhood to neighborhood.

Marxism seemed like a good explanation while he was in his 20’s.

During that time he went to work for the Department Of Agriculture in D.C. He discovered that in thinking of empirical tests designed to measure if the Departments’ own policies were working and solving the actual problems they claimed to solve, such thinking about results over intentions were…..not welcomed.

Book here.

“The purpose of bureaucracy is to devise a standard operating procedure which can cope effectively with most problems.  A bureaucracy is efficient if the matters which it handles routinely are, in fact, the most frequent and if its procedures are relevant to their solution.  If those criteria are met, the energies of the top leadership are freed to deal creatively with the unexpected occurrence or with the need for innovation.  Bureaucracy becomes an obstacle when what it defines as routine does not address the most significant range of issues or when its prescribed mode of action proves irrelevant to the problem.”

and:

“Moreover, the reputation, indeed the political survival, of most leaders depends on their ability to realize their goals, however these may have been arrived at.  Whether these goals are desireable is relatively less crucial.”

Kissinger, Henry. American Foreign Policy:  Three Essays.  New York: W.W. Norton & Company Inc.  1969.

***Bonus-One of the ‘-Isms’ we’re bound to get is ‘Safety-ism,’ which seems to run as follows:

This poor class/group of people is oppressed by the ‘system.’ It’s ‘systems’ all the way down. These oppressed peoples are good-hearted and will be welcomed into our political vision of Democracy, Equality and Peace

Wait….what? There’s still rape, robbery, gangs and murder? Impossible!

Defund the police and get the budget for another 10,000 street cameras and activity monitoring online. We’ll have another hearing…:

Via Youtube-Ken Minogue:  ‘How Political Idealism Threatens Our Civilization’

Also, from  Alien Powers:  The Pure Theory Of Ideology:

Ideology is a philosophical type of allegiance purporting to transcend the mere particularities of family, religion, or native hearth, and in essence lies in struggle.  The world is a battlefield, in which there are two enemies.  One is the oppressor, the other consists of fellow ideologies who have generally mistake the conditions of liberation.’

and:

‘Yet for all their differences, ideologies can be specified in terms of a shared hostility to modernity: to liberalism in politics, individualism in moral practice, and the market in economics.’

Arnold Kling reviews the late Kenneth Minogue’sThe Servile Mind: How Democracy Erodes The Moral Life,‘ and finishes with:

‘Overall, I would say that for libertarians Minogue’s book provides a litmus test. If you find yourself in vigorous agreement with everything he says, then you probably see no value in efforts to work with progressives to promote libertarian causes. The left is simply too dedicated to projects that Minogue argues undermine individual moral responsibility, and thus they are antithetical to liberty. On the other hand, if you believe that Minogue is too pessimistic about the outlook for freedom in today’s society and too traditional in his outlook on moral responsibility, then you would feel even more uneasy about an alliance with conservatives than about an alliance with progressives.’

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

Ken Minogue From ‘The Liberal Mind’, Denis Dutton On Geoffrey Miller and Good ‘Ol American Jeff Koons Again-The Celebrification Of Art & Politics

Ken Minogue from the preface to ‘The Liberal Mind

Liberals engage the right mood by contemplating the experiences of those they take to be oppressed, in what I have called “suffering situations.” You might think this an admirable altruism amid the selfish indifference of the mass of mankind, and there is no doubt that it has often been sincere and that it could at times mitigate some real evils. But the crucial word here is “abstract.” The emotions are elicited by an image, as in the craft of advertising. The people who cultivate these feelings are usually not those who actually devote their time and energies to helping the needy around them, but rather a class of person—liberal journalists, politicians, social workers, academics, charity bureaucrats, administrators, etc.—who focus on the global picture.’

Pg xi

I would add that while I have my doubts about the religious true-believer and salvationist, I have particular doubts about the Neo-Romantic Environmentalist, the secular, progressive do-gooder, and the high liberal globalist shuttling between academy and government.

Satire beckons.

The late Denis Dutton on Geoffrey Miller’s book: The Mating Mind: How Sexual Choice Shaped the Evolution of Human Nature

The centerpiece of Miller’s argument is the making and appreciating of art. Miller’s idea of art, as we might expect, is wide-ranging and popular, drawn more from everywhere in culture: dancing, body-decoration, clothing, jewellery, hair-styling, architecture, furniture, gardens, cars, images such as calendars and paintings, creative uses of language, popular entertainments from religious festivals to TV soaps, music of all kinds, and on and on. Miller’s discussion is less focused on the high-art culture of modernism and postmodernism, since it anyway distinguishes itself against popular taste.

Of course, there will be all manner of reductionism (art=sex) and popularized idiocy (Bach + brain-scan = pop-neuroscience) to follow.

There’s something about both our cultural tilt towards (S)cience-ifying every aspect of life (stretching out these new fields of knowledge) as well as the popularized explanatory journalism (Jesus Christ not another think-piece) which are worth thinking about.

Witnessing the outcomes and consequences of such truth and knowledge claims downstream, some quite possibly more true than others, invites skepticism.

In the meantime, enjoy the show?

Tom Wolfe on Max Weber on one conspicuous use of art in the ‘modern’ world:

‘…aesthetics is going to replace ethics, art is going to replace religion, as the means through which educated people express their spiritual worthiness…

Don’t worry, ‘ethics’ on the fly, in universities and in journalism is everywhere these days, and beneath that, some crazy new true-believers.

Hmmm…..

As posted, please check out Jeff Koons (if you thought the celebrification of politics was striking, culturally, this happened quite before with the celebribrification of art):

—————

There’s always been a bit of the showman about Jeff Koons; the kind of young man who could put on a bow tie and try to give many museum-goers their time/money/aspirations’ worth at the membership desk.

This blog forgives people trying to explain what their art ‘means,’ exactly, but confesses to pleasure in seeing Koons put on the spot under the suspicious eye of an ornery old Robert Hughes.

I don’t fault Koons for finding himself firmly within modernism, searching for universal forms and broader historical context within those confines, but I admit it’s nice to see him held to account for his bullshit, and perhaps the broader, deeper bullshit he shares with many modern and postmodern artists: Pursuing novelty and recognition and thus making art into a business and often commercializing it, aiming for celebrity while offering meta-critiques on celebrity, making the personal and private very public (masturbation into social commentary, sex into meta-critques of religious shame, ‘culture’ and pornography).

Two quotes by Hughes that stood out:

Religion is diminished into celebrity..a kind of reverse apotheosis.

‘This alienation of the work from the common viewer is actually a form of spiritual vandalism.’

It’s tough to say that art is really about religion (though much clearly is), but rather more about an experience Hughes wants as many people as possible to have, and that such experiences can elevate and expand.

Aside from the above, there’s something that strikes me as not just late 20th century-modern about Koons, but also very American

Merry Christmas Again, Ya Filthy Animal

Via email (it’s a long one): ‘Postmodern Religion And The Faith Of Social Justice

Dear Reader, now’s your chance to learn more about Peace Pavilion West, and the collective search for Self-Humanhood as a member of Gaia’s first tribe. If you are an ecologically aware, economically suspicious global citizen seeking meaning, transcendence, and collective purpose, come worship at the Human Pagoda.

A Brief Update On Peace Pavilion West

(A)rt, (S)cience, and all of Nature await. There is but one shining path of historical progress, and it is narrow.

As posted, someone called me a Postmodern Conservative a while back, and I’d just like to say that there are many identities juxtaposed at the intersectionality of bodies in space. Dominant narratives, meta-narratives, and counter-narratives serve to liber…

Merry Christmas!

In the drunk tank…!

Are You Liberated? A Link To Carlo Lancellotti-Still Looking For Contrary Thinkers But Also Good Luck With Your Prognostications

Lancellotti, on the works of Italian political thinker, Augusto Del Noce.

Full piece here, which could have some explanatory insight:

Del Noce’s emphasis on the role of Marxism in what I called the “anti-Platonic turn” in Western culture is original, and opens up an unconventional perspective on recent cultural history. It calls into question the widespread narrative that views bourgeois liberalism, rooted in the empiricist and individualist thought of early modern Europe, as the lone triumphant protagonist of late modernity. While Del Noce fully recognizes the ideological and political defeat of Marxism in the twentieth century, he argues that Marxist thought left a lasting mark on the culture, so much so that we should actually speak of a “simultaneous success and failure” of Marxism. Whereas it failed to overthrow capitalism and put an end to alienation, its critique of human nature carried the day and catalyzed a radical transformation of liberalism itself. In Del Noce’s view, the proclaimed liberalism of the affluent society is radically different from its nineteenth-century antecedent precisely because it fully absorbed the Marxist metaphysical negations and used them to transition from a “Christian bourgeois” (Kantian, typically) worldview to a “pure bourgeois” one. In the process, it tamed the Marxist revolutionary utopia and turned it into a bourgeois narrative of individualistic liberation (primarily sexual).’

From where I stand: Many people can be seen clamoring towards (S)cience these days (or at least claiming some of its authority), but the people doing science are, well, doing science.  They might be informed by their political beliefs, but their political beliefs shouldn’t be present in their work.  Natural philosophy, mathematics, statistical modeling, empirical research etc. go on in the public and private sector, despite potentially serious supply/demand and other structural issues.

Institutional capture, however, also continues, and incentives within institutions.  Many Arts & Humanities departments have been over-run by the ‘studies’ types, especially within administrations.

Activist sexual, moral and political liberationists could be said to be the driving force behind much in American life right now.  Such movements tend to attract true believers who punish their enemies, seeking administrative/bureaucratic control of our institutions and political life.

The postmodern roots are pretty deep.  Good luck with your prognostications:

When it comes to the arts, do you know what’s coming next?:

It’s not so much that change is occuring, but in pointing out the change agents, and many ideas driving change, and questioning many such ideas opens one up to the mob.

Other critiques and criticisms along the same vein, gathered on this blog over the years:

-The Englightenment/Romantic tension…the horror of rationalist systems which claimed knowledge of man’s ends, but also a defense of both positive and negative liberties-Appeasement Won’t Do-Via A Reader, ‘Michael Ignatieff Interview With Isaiah Berlin’…A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”

Clive James revisits many quite original, quite accomplished works of Joseph Conrad.

This one’s stuck with me over the last few months:

‘They are, in fact, idealists: and idealism is a cast of mind that Conrad questions even more than he questions radicalism. The logical end of radicalism, in his view, is terrorism; but idealism is the mental aberration that allows terrorism to be brought about. Conrad’s originality was to see that a new tyranny could be generated by people who thought that their rebellion against the old tyranny was rational. Thus his writings seem prescient about what was to happen in the Soviet Union. He didn’t predict the Nazi tyranny because he had underestimated the power of the irrational to organise itself into a state. But then, nobody predicted that except its perpetrators; and anyway, mere prediction was not his business. His business was the psychological analysis made possible by an acute historical awareness. Under Western Eyes is valuable not because it came true but because it rang true even at the time, only now we can better hear the deep, sad note.’

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

“Those teach who can’t do” runs the dictum,

But for some even that’s out of reach:

They can’t even teach—so they’ve picked ’em

To teach other people to teach.

Then alas for the next generation,

For the pots fairly crackle with thorn.

Where psychology meets education

A terrible bullshit is born.’

Ken Minogue:

‘Olympianism is the characteristic belief system of today’s secularist, and it has itself many of the features of a religion. For one thing, the fusion of political conviction and moral superiority into a single package resembles the way in which religions (outside liberal states) constitute comprehensive ways of life supplying all that is necessary (in the eyes of believers) for salvation. Again, the religions with which we are familiar are monotheistic and refer everything to a single center. In traditional religions, this is usually God; with Olympianism, it is society, understood ultimately as including the whole of humanity. And Olympianism, like many religions, is keen to proselytize. Its characteristic mode of missionary activity is journalism and the media.’

And:

‘Progress, Communism, and Olympianism: these are three versions of the grand Western project. The first rumbles along in the background of our thought, the second is obviously a complete failure, but Olympianism is not only alive but a positively vibrant force in the way we think now. Above all, it determines the Western moral posture towards the rest of the world. It affirms democracy as an ideal, but carefully manipulates attitudes in a nervous attempt to control opinions hostile to Olympianism, such as beliefs in capital or corporal punishment, racial, and otherforms of prejudice, national self-assertion—and indeed, religion

Repost-A Few Links On Human Rights Idealism

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?

During the recent migration crisis, Sweden took in more refugees per capita than any other country in Europe. However, the exact link between sex crimes and immigration is not known, since the Swedish government will not update its statistics, and the data, which are still being collected, have not been made available to the public.

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):

What is humanism?

“‘…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?

Full paper here.

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.”

Theodore Dalrymple & Bari Weiss-Some Links On Speech, Atheism, & Identity

Theodore Dalrymple at The Epoch Times: ‘Surrending Freedom Of Expression To The Monomaniacs Among Us

We live in an age of bad temper…’ (behind a paywall).

As posted:

So, You’re Telling Me What’s Cool?-Theodore Dalrymple At The City Journal: ‘Banksy In Neverland’Repost-Theodore Dalrymple And Roger Scruton-Don’t Judge Me

I’ll write what I damned well please:’

I’d also add, ‘now if you can’t even read the book nor respond to what I’m actually saying, fuck-off.

Such a brave stance to take:  Six writers apparently know what is acceptable speech and what isn’t, and thus didn’t think the folks at Charlie Hebdo engaged in acceptable speech.

Theodore Dalrymple In The City Journal: Atheism’s Problems.

Skeptics and aesthetics are best in small doses. Try and gather group dynamics around (R)eason, (S)cience and Religious skepticism, and be prepared to run into the problems with which religious groups are all too familiar.

Bari Weiss at Tablet: ‘Stop Being Shocked: American liberalism is in danger from a new ideology—one with dangerous implications for Jews

It’s all fun and games to indulge in liberation (sexual, moral, ‘the personal is political’), while embracing one’s identity as a group. It can be exhilarating to endlessly theorize, plan and rationalize the new society to come, but, Dear Reader, don’t forget human nature.

Many of the same judgments, in and out group dynamics, and minority vulnerabilities caution against full-throated liberatory politics.

See Tom Wolfe’s Radical Chic: That Party At Lenny’s for a rich account of the 60′s liberation.

It’s rather enervating to watch ‘radical chic’ devour the minds of reasonable people leaning upon a still-functioning Republic, dismantling existing institutions without necessarily providing suitable replacements (often caught advocating presumedly universal human ideals, reasonable/[unreasonable]tribal political idealism, and negotiating with radicals).

This brought me back to Frenchman of The Left Bernhard Henri-Levy’s piece before the 2008 election:

“And one of the reasons I am so much in favor of [Senator Barack] Obama is that his election might be, will be—because I think he will be elected—a real end to this tide of competition of victimhood, and especially on the specific ground of the two communities, Jews and African Americans, who were so close in the 1960s.”

…”The Obama election would reconstitute the grand alliance.”

Hail the grand alliance!

Samuel Bronkowitz may have gotten there first to celebrate the black-Jewish Leftist alliance in Hollywood.

It seems to me you’ve got a few options once you’ve become a member of a favored identity group, as like pretty much all of life, the clock is ticking.

  1. Game the identity system by using it to full personal advantage to try and escape its orbit (understandable, but maybe not the most honorable because of the bad people and the bad in people which come to lead, even if you just want a leg-up because you actually are poor and oppressed).
  2. Play the identity game and pursue your ambition within its orbit. After all, there’s meaning and purpose in treating enemies as evil in a War and the game of politics as rigged. Retreat to the ideological purity of your group when attacked and advance upon the enemy positions whenever possible. Until larger failures and/or the money runs out, rinse and repeat.
  3. Wait around long enough until the same underlying logic is used against you and/or your group, religion and/or ethnicity (Jewish folks seem to be on the outs lately, Muslims in—Asians being disfavored at elite schools). The identity politics game marches onwards towards utopia, against the oppressor. Being forced to choose between model failures or seeing the world anew outside your model, generally choose to project your personal and group failure onto your enemies, because after all, you’re Human, all too Human.

Old Impulses, New Orthodoxies-Whatever You Do, Don’t Laugh

I think the red-headed girl’s reaction is what jokes are for.

Addition: Oh yes, it’s vulgar.

One of the better ways to deal with Antifa.

Does a public park belong to the loudest, most violent people in it?

Upsides of political idealism:  Identify an injustice–>Organize like minds on the issue, forming a political coalition–>Peaceably assemble and protest within our Constitutional framework–>Pursue the truth and use your speech to persuade, as many people as possible, for as long as possible, eventually drafting new legislation.

It ain’t easy but it can be done. No one can fully right past wrongs. Not all new laws are good laws. Oh, the suffering.

The downsides of political idealism: Individuals, especially groups of individuals, identify with what they’re against as much as what they’re for. Politics occurs in a world of limited resources, is factional, and often divides as much as unites. Human ignorance is pretty much the rule, not the exception.

I see a lot of rapid change, and continued pressure and buckling of our political parties and many of our institutions, and some kind of new secular, religious ‘woke’ glue now binding many of the cracks.

Under the presumed universal ideals of (M)an, (H)umanity, Enlightenment (R)eason and Atheism (in which I have a foot), travel political ideals like (D)emocracy, (P)eace) and (E)quality.

Beneath (D)emocratic idealists are many Democratic (S)ocialists, nihilists, anti-fascists, anarchists, and people who just want to tear a functioning democracy down.

Beneath (P)eace idealists are people behaving…not so peacefully.

Beneath the (E)quality idealists are various ‘-Ismologists’ (race, gender, anti-human, anti-Nature environmentalists) who only see the world through narrow ideological lenses, full of many questionable knowledge and truth claims about reality and human nature, perfectly willing to take control of our existing institutions until they bring about utopia.

Don’t be like this lady.

James Lindsay further discusses exposure of the specious knowledge claims behind targeted postmodern grievance studies programs (if it has ‘studies’ after it, you should probably study something else).

Interview here.

Do you remember the Sokal hoax?

No laughing!:

Other constantly recycled humor links:

Sweet van

Zombo.com. You won’t know unless you click.

Who reads the newspapers?

Still the funniest one, I think.

-Via David Thompson, if you don’t have time to watch Gymkata, this is the next best thing.

-Click here to experience ‘The Gobbler.

‘If you’re ever wondering what the War Room of “Dr. Strangelove” would look like if the movie had been directed by Prince, here you go.’