The Cultural And Artistic Self, The ‘Dirtbag Left’, And The Excesses Of Identity Politics-Whence Liberalism?

Strands of a New, New Left are likely forming out of the excesses of identitarianism. From anti-trans TERF feminists, to many anti-establishment, anti-Boomer types (anti- sisterhood of the travelling ‘bourgeois’ pantsuit criticism), the identity-center is probably not holding.

A new strand of radical chic is all about ‘it’s not race, it’s class’ traditional Marxism, combined with lots of Democratic Socialist sympathies (Bernie over so many ‘neo-liberal‘ sellouts).

It probably takes some familiarity with deeper traditional roots (stable family environment), as well as a decent mind and a good education to play the part of the possibly doomed, tragically-hip art and cultural critic.

From Spiked (traditionally Marxist, pro-Brexit, pro free-speech, anti-identitarian British Left):  ‘Meet the anti-woke left:’

‘I’m in New York to try to understand the thinking behind the ‘dirtbag left’. The phrase was coined by Amber A’Lee Frost, a writer, commentator and activist, to describe a loose constellation of American leftists who reject the civility, piety and PC that has come to characterise much of the left.’

Some members of the pro-reason, pro-freedom of speech, pro-science Left in America seem to have taken note, having been ex-communicated from institutional respectability by many of the same enemies:  Technocratic-leaning liberal idealists (many counter-culture cultural elites) kowtowing to social justice warriors.

Eric Weinstein interviews one half of the ‘Red Scare’ duo: ‘Anna Khachiyan-Reconstructing The Mystical Feminine From The Ashes Of ‘The Feminine Mystique.’

Interesting note:  Weinstein picks a weak point:  Well-educated, culturally and artistically cosmopolitan aesthetes tend to be out of touch with the populist, working-man proles they claim to support.

There are many staircases up and away from the ‘man-on-the-street.’

Perhaps Tom Sowell’s ‘Black Rednecks and White Liberals‘ is worth revisiting, at least to break out of the white savior complex (which manisfests itself both in original Marxist class-warfare and current watered-down identity Marxism).

Frankly, I’m seeing a pretty serious anywhere/somewhere or elite/populist split in conservatism/Republican party politics, as well.

A broader point I’ve been trying pin down, is how, with the unspooling of Enlightenment thinking, there has also unspooled an individualism becoming nihilist, postmodern and deeply alone; artfully and glamourously trashy.  Out of such an environment, where many hip, avant-garde birds are flying, (S)elves flirt with Romantically primitive collectivism, epistemological faddishness, modern and failed theories of (H)istory like Marxism.

American egalitarianism, based in our founding documents, even as recently as two generations ago, was more able to effectively resist the rather unimaginative class-war critiques of Marxism.

Which kind of center would I like to see hold?

Some previously posted links:

The arts can be one lens with which to look at these problems and places…

Repost-Ah, Look At All The Lonely People-‘Jeff Koons Is Back’ Via Vanity Fair

-Banksy’s website here. Newsweek’s piece: ‘See You Banksy, Hello Invader.

I’d argue that it’s possible, especially with the constant cries of modernism to ‘make it new,‘ I think this is one way we’ve arrived at pop art, and the desire to blend conceptual art and popular music together. This is in evidence from The Talking Heads to Lady Gaga to Jay Z promoting his new album alongside Marina Abramovic at MOMA.

Update & Repost-From Darwinian Conservatism: ‘Haidt’s Vindication of Fusionist Conservatism and Aristotelian Liberalism’

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

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

-Daniel Dennett: ‘Postmodernism And Truth’

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

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

On this site, see:

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

Correspondence here.

Link sent in by a reader.

Without a stronger moral core, will liberalism necessarily corrode into the soft tyranny of an ever-expanding State?

Since the 60’s, and with a lot of postmodern nihilism making advances in our society, is a liberal politics of consent possible given the dangers of cultivating a kind of majoritarian politics: Dirty, easily corrupt, with everyone fighting for a piece of the pie?

As an example, Civil Rights activists showed moral courage and high idealism, to be sure, but we’ve also seen a devolution of the Civil Rights crowd into squabbling factions, many of whom seem more interested in money, self-promotion, influence, and political power.

The 60’s protest model, too, washed over our universities, demanding freedom against injustice, but it has since devolved into a kind of politically correct farce, with comically illiberal and intolerant people claiming they seek liberty and tolerance for all in the name of similar ideals.

Who are they to decide what’s best for everyone?  How ‘liberal’ were they ever, really?

Kelley Ross responds to a correspondent on Isaiah Berlin’s value pluralism, while discussing John Gray as well:

‘Now, I do not regard Berlin’s value pluralism as objectionable or even as wrong, except to the extend that it is irrelevant to the MORAL issue and so proves nothing for or against liberalism. Liberalism will indeed recommend itself if one wishes to have a regime that will respect, within limits, a value pluralism. I have no doubt that respecting a considerable value pluralism in society is a good thing and that a nomocratic regime that, mostly, leaves people alone is morally superior to a teleocratic regime that specifies and engineers the kinds of values that people should have. However, the project of showing that such a regime IS a good thing and IS morally superior is precisely the kind of thing that Gray decided was a failure.

Thus, I believe Gray himself sees clearly enough that a thoroughgoing “value pluralism” would mean that the regime of the Ayatollah Khomeini is just as morally justified as the regime of Thomas Jefferson. Gray prefers liberalism (or its wreckage) for the very same reason that the deconstructionist philosopher Richard Rorty prefers his leftism: it is “ours” and “we” like it better. Why Gray, or Rorty, should think that they speak for the rest of “us” is a good question. ‘

and about providing a core to liberalism:

‘Why should the state need a “sufficient rational justificaton” to impose a certain set of values? The whole project of “rational justification” is what Gray, and earlier philosophers like Hume, gave up on as hopeless. All the state need do, which it has often done, is claim that its values are favored by the majority, by the General Will, by the Blood of the Volk, or by God, and it is in business.’

And that business can quickly lead to ever-greater intrusion into our lives:

‘J.S. Mill, etc., continue to be better philosophers than Berlin or Gray because they understand that there must be an absolute moral claim in the end to fundamental rights and negative liberty, however it is thought, or not thought, to be justified. Surrendering the rational case does not even mean accepting the overall “value pluralism” thesis, since Hume himself did not do so. ‘

Are libertarians the true classical liberals?  Much closer to our founding fathers?

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Related On This Site:  From The NY Times Book Review-Thomas Nagel On John Gray’s New ‘Silence Of Animals’From Darwinian Conservatism: ‘The Evolution of Mind and Mathematics: Dehaene Versus Plantinga and Nagel’

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

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

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

What about black people held in bondage by the laws..the liberation theology of Rev Wright…the progressive vision and the folks over at the Nation gathered piously around John Brown’s body?: Milton Friedman Via Youtube: ‘Responsibility To The Poor’……Robert George And Cornel West At Bloggingheads: “The Scandal Of The Cross”

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

Repost-Eugene Volokh At The National Review: ‘Multiculturalism: For or Against?’

Where Shall Meaning Be Found? Some People Are Deeply Concerned With Your Pop, Funk & Soul Interests

The more one starts digging around at foundations, the trickier it gets.  It’s good to seek-out different opinions, and often knowlegeable opinions, to augment our vital pop-music discussions.  The future of the Nation may be at stake!

NY Times/Vox contributing USC musicologist, Nate Sloan, instructs a meaning-starved nation, turning its lonely eyes to him, that the Jonas Brothers have opened a ‘musical wormhole’ back to a funkier time.

Ah, the NY Times.

A piney backwoods, black-preaching, soul-screeching musical legend ran his band hard and got results. A real innovator.

Rick Beato, musician, music producer and potential Youtube purist, says no, the Jonas Brothers use quantized drum machines, so while syncopated and seemingly funky, like so much recorded music for the past twenty or twenty-five years, the feel is lost.  It’s all digitized.

Real music is real people in real time, speeding up and slowing down, often intuitively, in response to other real people in the band and out in the audience.  There are better standards.

You have to be there, man, or at least listen to Clyde Stubblefield recorded as he played.

What’s going on with all the attempts at meaning and all this ‘explanation,’ almost if saying something ‘performatively’ will make it true?:  Have you noticed how so many of the writers are talking about writing, and the comedians about comedy, and the cartoonists about cartoons?

Part of this can be explained by explosive growth in technology and a relatively open marketplace of ideas.  There’s just a lot of stuff out there.

Some good advice I’ve received in dealing with all this potential knowledge; to help protect your valuable time:  Learn something and keep learning.  Go pretty far in at least one field or area.  If you aren’t learning new things you aren’t doing it right. Even if you are a bit of a loner, or relatively deep, keep your family, friends, and professional and personal development active.  Have many irons in many fires so no single loss becomes catastrophic.

Other problems possibly afoot: There sure is a lot of talk about the person and not the person’s achievements.  There sure is a lot of focus on celebrities and so many of them famous just for being famous. There are all these media outlets are presuming to tell you how to understand the world, even though they can’t even pay reporters to get basic facts.

Everyone gets a trophy!

Some of these problems, I think, are related to what I’ll call the ‘postmodern’ problem, and I’ve been digging around at it for a while.  This blog is still trying to work towards a definition of modernism:

Interesting piece here.

‘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:

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

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

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

-Daniel Dennett: ‘Postmodernism And Truth’

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

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

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

Media issues: Aside from the knowledge problems faced by all of us (oh, how little we know), but especially the knowledge and truth problems faced by people peddling information and influence or writing for money, there are other challenges.  There are problems of looking to political and ideological beliefs to define one’s (S)elf.  The showcasing of activist concerns and the consultation of ‘experts’ has become the glue of much academic, media and bureaucratic life.

To my eyes, the below is not necessarily the sign of a healthy movement, nor a movement properly grounded in the pursuits of knowledge and truth.  Some people are desperate to be a part of something, to have a righteous cause in common (one more protest), and to hate enemies if they must.

There’s actual binary logic, and systems of computation, models of the world, using data input channels to re-create and hopefully predict the world.  Sometimes when you think you know something, as you close-in on a higher level of resolution, the model can simply give way.  Christopher Essex discusses ‘Believing In Six Impossible Things Before Breakfast, And Climate Models.’

This stuff is complicated, but it’s a lot like the music discussion above.

It seems obvious that some climate radicalism has hardened into an idealism guiding much establishment conventional wisdom, producing an enormous gravy-train of special interests, regulations and questionable incentives. At present, it would seem a vast majority of people busy scribbling for media outlets believe in climate change as much as they believe in anything.

But merely believing in something, having a guiding ideal and becoming politically active around that ideal, may not actually enough to actually be grounded in knowledge and truth. 

Beneath the political idealists, in fact, are still many radicals, utopians and crazies (though, admittedly, some pretty damned good gospel improv):

As previously posted: Bathe in the bathos of a warming world:

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

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

and:

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

Oh boy.

What are these poems being asked to do?

Repost: Free-Speech, White-Devils & Academics-What Purpose The Enlightenment Without Its Defenders?

Via David Thompson: ‘Don’t Oppress My People With Your White Devil Science

As a Straussian might see it: Once you set up (S)cience on the positivist definition, as the only arbiter of facts, one can very easily invite the anti-(S)cience response in kind, which manifests itself here as the retreat into a victimhood/oppressor ideology.

‘(S)cience’ was only a tool of the white oppressor, anyways, don’t you know (and no one actually has to do the hard work the sciences require…how convenient):

—-

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:

—–

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?:

Kudos to Haidt for hanging in there, and providing an example:

Update & Repost-From Darwinian Conservatism: ‘Haidt’s Vindication of Fusionist Conservatism and Aristotelian Liberalism’

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

***My own anecdote: After a fruitful Town Hall discussion here in Seattle, celebrated British mathematician Roger Penrose did some Q & A afterwards. Most questions were from math majors, physicists, engineers and hobbyists in the crowd (many were over my head…but I tried to catch a few).

One question came from a youngish man in a beret, a little unkempt, who asked (in a possibly affected, but in a very serious tone):

‘Mr. Penrose, what is meaning in a moribund universe?

‘Eh…sorry…I didn’t catch that?’

‘What is meaning in a mo-ri-bund universe?’

‘Well, that is a different kind of question…I mean, here’s what I can offer you…’

***That’s roughly how I remember it, and Penrose was gracious, but brisk, in moving onto the kinds of questions he might be able to answer, or for which he could provide some insight.

I have a soft spot for contrarian social scientists, like Charles Murray and Jonathan Haidt, pushing against what can so easily become an orthodoxy: Repost-Charles Murray Lecture At AEI: The Happiness Of People…

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

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

Getting A Good Read On The Institutional Capture Going In Universities-Bret Weinstein & Mike Nayna Discuss Evergreen And Something Like A Postmodern Theology

It’s possible that liberatory movements (sexual, moral, political) aren’t always what they appear at first glance.

The pursuit of truth can become lost in vaguely theological, ideologically driven witch-hunts like the one Bret Weinstein experienced at Evergreen State (racist/non-racist, oppressor/oppressed).  Ideologues can be ridiculously incapable of dealing with human nature (their own, especially).  The institutions harboring ideologues can become taken over from within.

The search for the good can become attached to abstract doctrines of (M)an or ideologies promising collective liberation over individual responsibility and Free Will.  The search for the good can become full of moral scolds enforcing the new, emergent rules they might not even follow themselves.

The pursuit of beauty can become constrained by the both of the above:  Narrow ideological thinking and/or the familiar modern cycles of utopia/dystopia, idealism/materialism and postmodernism’s relentless focus on the (S)elf.

Roger Scruton tried to tackle a rag-bag of postmodern thinkers:

It’s also possible that many people supporting (R)eason, scientific inquiry, and who value free thought are a little naive when it comes to making one’s primary value change over conservation.

There are dangers:

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

I may not be politically Left, nor sympathetic to many progressive causes, but I support the attempt at truth and understanding

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

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

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

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

Interesting read here.

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 enthusiasm. This 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.”

 

Charlie Hebdo & Freedom Of The Press-Douglas Murray Reviews Phillipe Lançon

At The Spectator, Douglas Murray reviews ‘Disturbed‘ by Charlie Hebdo survivor, Phillipe Lancon:

Murray:

‘Lançon is under no illusions about this process: ‘This lack of solidarity was not merely a professional and moral disgrace.  By isolating and pointing the finger at Charlie, it helped make the latter the Islamists’ target.’ Death threats and ‘filthy emails’ to the staff were common for a decade.’

There is silence surrounding the bloodshed, along with desire to turn away, ignore, and forget.

Confronting, recalling and remembering upsets many assumptions these days.

As for my American take on the French desire to relentlessly and radically mock all institutional authority (the Catholic Church, ‘bourgeois’ thinking, diametrically opposed political views like Le Front National), well, how very French.

‘Charlie Hebdo (French pronunciation: ​[ʃaʁli ɛbdo]; French for Charlie Weekly) is a French satirical weekly magazine,[3] featuring cartoons,[4] reports, polemics, and jokes. Irreverent and stridently non-conformist in tone, the publication describes itself as above all secular, skeptic,[5] and atheist,[6] far-left-wing,[7][8] and anti-racist[9] publishing articles about the extreme right (especially the French nationalist National Front party),[10] religion (Catholicism, Islam, Judaism), politics and culture.’

What about the differences between Islam and Islamic civilizations and the post-Enlightenment West?  Point them out at your own risk. Violate much secular humanist conventional wisdom (supporting Christian religious liberty when it ain’t cool) and be ignored.

Stand against the oft radically driven causes of the radical Left (beneath much secular-humanist and high-liberal thought) and possibly be threatened with violence.

Draw cartoons insulting the central figure in Islam and maybe get murdered.

Salman Rushdie at about minute 57:00:  ‘This idea of separate treatment for separate cultures…I think essentially if we follow that to its conclusion…destroys our ability to have a really moral framework for society.

Six writers apparently know what is acceptable speech and what isn’t, and thus don’t think the folks at Charlie Hebdo engaged in acceptable speech.

Christopher Hitchens (nearly a free speech absolutist, railing against many of his former friends on the Left) discussing the Yale Press, which was genuinely afraid that publishing this book could lead to violence in the Muslim street:

“…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.”

Cartoons here.  The cartoonist is still in some danger.

Food for thought.

A British Muslim tells his story, suggesting that classical liberalism wouldn’t be a bad idea…as a more entrenched radical British Left and Muslim immigration don’t mix too well: From Kenanmalik.com: ‘Introduction: How Salman Rushdie Changed My Life’… Via YouTube: ‘Christopher Hitchens Vs. Ahmed Younis On CNN (2005)’

Free speech (used both well and unwell) meets offended Muslims: Mohammad Cartoonist Lars Vilks HeadbuttedDuring Lecture’From The OC Jewish Experience: ‘UC Irvine Muslim Student Union Suspended’From Volokh: ‘”South Park” Creators Warned (Threatened) Over Mohammed’

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 

Repost: Anthony Daniels At The New Criterion-Medical Correctness

Full piece here.

A.k.a. Theodore Dalrymple.

Say it ain’t so:

‘Medical journals have thus gone over to political correctness—admittedly with the zeal of the late convert—comparatively recently. Such correctness, however, is now deeply entrenched. With The New England Journal of Medicine for July 16, 2016 in hand, I compared it with the first edition I came across in a pile of old editions in my slightly disordered study: that for September 13, 2007, as it happened, which is not a historical epoch ago. What started as mild has become strident and absurd.’

That’s unfortunate.

As found on the Youtubes, a Dalrymple piece read with a Scottish accent:

Another of my very favourite TD essays, this one compares two 19th Century thinkers – Karl Marx and Ivan Turgenev. I believe that the observations, the wisdom, and the thorough takedown of Marx as a human being, are of great value.

~30 minutes. I think that bit about the dog actually made me tear-up.

Ah, the humanity:

Repost-Theodore Dalrymple And Roger Scruton-Don’t Judge Me

Via A Reader-Theodore Dalrymple At LibertyLawSite.Org: ‘How Modern Psychology Undermines Freedom and Responsibility’

Repost-Free For Me, But Not For Thee-Some Links On Speech

It might be useful to tease-out the actual historical legacy of suffering, injustice and grievance from the ideology, victimhood and ’empowerment’ of some people pursuing their interests in endless protest. When political ideology foments and amplifies injustice into ‘free speech for me, but not for thee,’ it’s not hard to see there will be problems with the speech of everyone (or at least problem enough with more established Constitutional protections on speech).

In my estimation, the incentives for activist rabble-rousing (addition: less truth and fact, more mob-sustained anger) will only be diminished when when enough Americans decide they can be decent, moral people while quietly rejecting the softly radical activism, anti-establishmentarianism, and yes, moral exploitation of guilt by their political leaders into policies with which they might disagree.

From my perspective, many media outlets and academic institutions are hip-deep in tacit approval of such radical and semi-radical ideas (it’s always 1968 somewhere), so there’s a lot of core identity, pride, conviction, political power, and money on the line.

In fact, with all the technological and economic forces at work on our lives at the moment, I don’t expect our political debates to be reasonably civil anytime soon, aside from these dynamics.

Walter Russell Mead:

‘In a 2013, the Office for Civil Rights in Education—a federal agency formally charged with protecting students from unlawful harassment, but which appears to have effectively gone rogue under new, far-left leadership over the last five years—declared that universities needed to investigate and possibly punish students for making comments that other students find “unwelcome,” even if those comments were protected by the First Amendment.’

========

Two older, but likely worthwhile links:

Brendan O’Neill (a Marxist) At Spiked: ‘Why We Must Fight For Free Speech For People We Loathe:

‘A true devotee of freedom of speech says, ‘Let everyone speak, because it is important that all sides are heard and that the public has the right to use their moral muscles and decide who they trust and who they don’t’. The new, partial campaigners for friends’ speech effectively say, ‘Let my friend speak. She is interesting. She will tell the public what they need to hear.’ These are profoundly different positions, the former built on liberty and humanism, the latter motored by a desire to protect oneself, and oneself alone, from censorship. The former is free speech; the latter ‘me speech’.

Back to Yale with Christopher Hitchens (a former Trotskyite):

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.

Hitchens:

“…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.”

From The Liberal Bastions-James Baldwin, Often

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

Journey To The Center Of The Navel

This Wendell Berry quote, from on “tolerance and multiculturalism,” from his essay “The Joy of Sales Resistance”, has stayed with me:

‘Quit talking bad about women, homosexuals, and preferred social minorities, and you can say anything you want about people who haven’t been to college, manual workers, country people, peasants, religious people, unmodern people, old people, and so on.’

Please do keep in mind Wendell Berry is NOT going to buy a computer.

My discount predictions (buy 2 get 1 FREE): Radical campus politics will continue to settle into newsroom malaise and an increasingly fevered search for meaning, identity and the Self in the culture-at-large.  Folks already committed to particular doctrines will continue seeking solidarity with other Selves through identity collectivism and group-belonging while making [elements of] politics, the humanities and the social sciences something like an exclusionary religion (the pathway to a better world).

Down below the radicals and up-top some high minded idealists, free-thinkers and all manner of others in-between, a bit like folks in a church, which is why there might be so much hatred and potential overlap with religious belief (to say nothing of the relentless focus on authoritarian/totalitarian impulses).

I’m pretty sure publicly taking the mildest ‘bourgeois’ stance on marriage, kids, work etc. will continue to make one an enemy, political and otherwise, to those gathered around such nodes.

The Boston Evening Transcript

The readers of the Boston Evening Transcript
Sway in the wind like a field of ripe corn.


When evening quickens faintly in the street,
Wakening the appetites of life in some
And to others bringing the Boston Evening Transcript,
I mount the steps and ring the bell, turning
Wearily, as one would turn to nod good-bye to Rochefoucauld,
If the street were time and he at the end of the street,
And I say, “Cousin Harriet, here is the Boston Evening Transcript.”

T.S. Eliot

The best kinds of clubs tend to be those whose members aren’t even sure they’re in a club.

The most interesting kinds of people can be free-thinkers, maintaining their humility, kindling a flame of quiet moral courage when called-upon.

Some of these people are quite traditional, others, not so much.

Theodore Dalrymple on Banksy:

‘The enormous interest his work arouses, disproportionate to its artistic merit, shows not that there is fashion in art, but that an adolescent sensibility is firmly entrenched in our culture. The New York Times reports that a lawyer, Ilyssa Fuchs, rushed from her desk the moment she heard about Banksy’s latest work and ran more than half a mile to see it. Would she have done so if a delicate fresco by Peiro della Francesca had been discovered in Grand Central Terminal? In the modern world, art and celebrity are one. And we are all Peter Pan now: We don’t want to grow up.’

Well, I certainly hadn’t noticed an adolescent sensibility at the NY Times. Certainly not.

An image of one of those Peiro della Francesca frescoes here.

Perhaps it’s worthwhile to view Banksy as a kind of poor man’s Damien Hirst: A ‘working-class’ British guy with some native talent but not too much in the way of formal training nor arguably lasting artistic achievement (perhaps in the ‘graffiti’ world). Instead of working as a gallery, mixed-media modern installation artist like Hirst, he’s followed the street-graffiti path leaving ‘transgressive’ messages on politics and ethics scrawled across the cityscape in anonymity. For all his irony, and the fact that he’s likely in on the joke, Banksy still finds himself subject to the larger forces at work where art, money, & fame are meeting.

As a girl in Seattle here mentioned to me at a party: ‘His work is a meta-commentary on art, commerce, greed, creativity and all that. His becoming a commodity is the ultimate irony.’

Deep, man, deep.

Yet, as to Dalrymple’s point, I could imagine an adult sneaking off to check out a Michaelangelo fresco with childlike anticipation, and maybe even a little childish or adolescent delight at being the first to arrive. Of course, I think that fresco tends to engender a much deeper and complex response than that of Banksy’s work and ‘social commentary’, but the desire for beauty, hope, and brief bursts of transcendence aren’t going anywhere. This reminds me of Richard Wilbur’s poem: ‘First Snow In Alsace.‘ which evokes the grim realities of war and suffering covered up by a beautiful snowfall.

Here are the last stanzas and line:

…You think: beyond the town a mile
Or two, this snowfall fills the eyes
Of soldiers dead a little while.

Persons and persons in disguise,
Walking the new air white and fine,
Trade glances quick with shared surprise.

At children’s windows, heaped, benign,
As always, winter shines the most,
And frost makes marvelous designs.

The night guard coming from his post,
Ten first-snows back in thought, walks slow
And warms him with a boyish boast:

He was the first to see the snow.

The worst war can bring is juxtaposed against our simple childlike wonder (and possibly childish) delight at that which is beautiful and mysterious in nature. Of course, such desires can help cause the destruction of war, too, but…hey. People love to be the first and the coolest. As Dalrymple argues above, these childish impulses are the ones that should not be so easily encouraged nor celebrated, especially by Banksy nor his reviewers at the NY Times. I pretty much agree.

On that note, Dear Reader, I’d like to leave you these words from Slate’s review of that hot new motion picture-film, Joker:

‘The opening scene, in which Arthur, who’s peacefully but unhappily twirling a sign for a discount store, is taunted and then beaten by a gang of Latino-coded thugs, draws directly on the narrative of white persecution so effectively weaponized by Donald Trump.’

Glorious!

The British Are Coming, Darth Vaper And Just Look At That Parking Lot

I’m sure there’s already an outfit called ‘Serial Vapist’ (after twenty seconds of searching, yes, in fact, there is).

Here’s Matt Ridley on vaping, and most of the specious arguments made in favor of regulation:

‘Vaping is the perfect example of a voluntary innovation derived from free enterprise that delivers better human health, at no cost to the taxpayer, and no inconvenience to society — and causes pleasure. I neither smoke nor vape and have no financial interest in either, but I wish it every success.’

I AM your father.

As posted: It’s no coincidence that libertarian-minded folk at Reason magazine are addressing the issue. E-cigarettes could be confusing the children in NYC.  The FDA has recently been on the manufacturer’s case.  The City Council takes the smoking ban (get Big Tobacco!) a step further:

What’s a little surprising may be the rush to moral judgment, condemnation and control.

Addition:  Delivering stuff into your lungs with a ‘portable chemistry set’ is going to have side-effects, if we’re honest, but relative to smoking cigarettes and relative to the level of potential moral panic going around, I remain skeptical and open to data. I also remain somewhat skeptical that a movement towards ever-expanding individual freedoms, often towards anarchy, won’t have side-effects either.

Compared to modern revolutionary movements, radical activism, collectivist Romantic tribalism and the morally panicked, one could do much worse.

Get ready for some bloviating:

As this blog sees things, the posture of radical opposition to some existing rule or law, through claims of liberation from oppression, tends to yield an ever-growing list of new and/or hybrid rules and laws.  Radicals, after all, are still full of thoughts, beliefs, hopes, moral and aesthetic judgments etc.  No man is an island, least of all men enmeshed within liberatory, collectivist movements united against the oppressor.

It’s unsurprising that the Marxist tendency to conceive of all of life (personal and public) in economic terms, puts ever more pressure upon ‘capitalism’ and marketplaces (the freer flow of capital) to deliver meaning and purpose in people’s lives.  Though to be fair, some old-school Marxists are sticks-in-the-mud against the postmodern, post-Marxist drift towards radical individualism, nihilism and existentialism, critical of the many knowledge claims within the old systems.

Modern ideological movements tend to promise the good, the true and the beautiful all in one package.  (H)istory has a direction and a purpose which can be known; it can be visualized and actualized.  (H)istory, for the committed ideologue, has an end, and men’s ends can be known and actualized within this vision.

(S)cience, of course, provides precise mathematical and probabilistic knowledge of the Natural world, usually the best knowledge we have, based upon observation.  This knowledge can reach out and describe the material world, elements of which may actually empirically exist similar as they present themselves to our senses and the complex analyses some people perform.

What, I, personally, tend to see as a category error, however, lies in assuming the sciences can produce such knowledge transferable to (H)istory and (P)olitics without information loss; not merely what is, but what ought to be.

On that note, Theodore Dalrymple, prison psychiatrist, tries to take some claims of psychiatry down a peg or two.  Aside from the application of biology, medicine and psychology to people’s interior thoughts, psychology has had some serious reproducibility problems.

Perhaps that latest Self-Help indulgence, or that Psych 101 course applied to HR problem-solving is about as reliable as the abstract metaphysics of a young Man Of God?

Just look at that Parking Lot!:

Dalrymple comes at problems of psychiatry as a psychiatrist, and from the perspective of a humanist.  There’s deep suffering and deep wisdom in literature; the kind of which can cultivate humble self-reflection.  All people and all problems are not necessarily going to be solved in the DSM.

Some of [psychiatry’s] knowledge claims may be slightly inflated, hopes ready to be dashed and lives harmed, especially when they deal with people in prisons and on the edges of society, the most vulnerable and/or dangerous among us.

Any thoughts and comments are welcome.

Repost-Wandering the Sea Of Fog Above Your Hotel Bed-Diminished Things: Theodore Dalrymple On Susan Sontag

From Fans Of Theodore Dalrymple: ‘The White Race Is The Cancer Of The Human History.’

Susan Sontag couldn’t mean such nonsense, could she?

‘The truth is that Mozart, Pascal, Boolean algebra, Shakespeare, parliamentary government, baroque churches, Newton, the emancipation of women, Kant, Marx, Balanchine ballets, et al., don’t redeem what this particular civilisation has wrought upon the world. The white race is the cancer of human history; it is the white race and it alone — its ideologies and inventions.’

Yes and no, probably.

Traversing the rocky outcrops of the postmodern landscape can lead to occasional outbursts of moral grandeur.  Beneath the fog, hilltops can present themselves as though all of ‘(H)istory’ is coming into view.

Bathing in the thermal pools of group identity, deep inside of this ritual or that, perhaps chanting ‘power-theories’ to feel some warmth and comfort; all may quiet the conscience for a time.

Sooner or later, though, action is required. The injustice becomes unbearable.  The Self lies suspended atop ‘(H)istory’ and the utopias to come under its oppressions.

What were once Romantic visions of grandeur high above the clouds (is that an old German castle?) were still available to some Modernists, but maybe even fewer postmodernists, yet.

Where are these things headed?

Addition: It would seem I can state the radical case well enough that actual radicals are mistaking this post for one of sympathy.

—-

Be careful where you put your Self, dear reader, as your moral sentiments, hope and despair will follow.

If I’m going to make an appeal to your Self, then at least let me do it in more pragmatic fashion, away from these many post-Enlightenment dead-ends and radical discontents.

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’

Kelley Ross responds to a correspondent on Isaiah Berlin’s value pluralism, while discussing John Gray as well:

Now, I do not regard Berlin’s value pluralism as objectionable or even as wrong, except to the extend that it is irrelevant to the MORAL issue and so proves nothing for or against liberalism. Liberalism will indeed recommend itself if one wishes to have a regime that will respect, within limits, a value pluralism. I have no doubt that respecting a considerable value pluralism in society is a good thing and that a nomocratic regime that, mostly, leaves people alone is morally superior to a teleocratic regime that specifies and engineers the kinds of values that people should have. However, the project of showing that such a regime IS a good thing and IS morally superior is precisely the kind of thing that Gray decided was a failure.

Thus, I believe Gray himself sees clearly enough that a thoroughgoing “value pluralism” would mean that the regime of the Ayatollah Khomeini is just as morally justified as the regime of Thomas Jefferson. Gray prefers liberalism (or its wreckage) for the very same reason that the deconstructionist philosopher Richard Rorty prefers his leftism: it is “ours” and “we” like it better. Why Gray, or Rorty, should think that they speak for the rest of “us” is a good question. ‘

and about providing a core to liberalism:

‘Why should the state need a “sufficient rational justificaton” to impose a certain set of values? The whole project of “rational justification” is what Gray, and earlier philosophers like Hume, gave up on as hopeless. All the state need do, which it has often done, is claim that its values are favored by the majority, by the General Will, by the Blood of the Volk, or by God, and it is in business.’

And that business can quickly lead to ever-greater intrusion into our lives:

‘J.S. Mill, etc., continue to be better philosophers than Berlin or Gray because they understand that there must be an absolute moral claim in the end to fundamental rights and negative liberty, however it is thought, or not thought, to be justified. Surrendering the rational case does not even mean accepting the overall “value pluralism” thesis, since Hume himself did not do so. ‘

The radical and rationalist project, anarcho-syndicalism and libertarian socialism: Repost-From Michael Totten At World Affairs: “Noam Chomsky: The Last Totalitarian”

Somewhere from the old aristocratic Russia softly speaks a keen mind in beautiful, strange English: Michael Dirda At The Washington Post Reviews ‘Nabokov in America’

How might this relate to the Heglian/post-Marxist project via ‘The End Of History’: Update And Repost- From YouTube: Leo Strauss On The Meno-More On The Fact/Value Distinction?’

Via Youtube-‘Week 2 Leo Strauss-The Three Waves Of Modernity’

From The NY Times Via A & L Daily: Helen Vendler On Wallace Stevens ‘The Plain Sense Of Things’