‘Nietzsche snidely remarked that Christianity was “Platonism for the masses.” In the academy today we have what we might call Nietzscheanism for the masses, as squads of cozy nihilists parrot his ideas and attitudes. Nietzsche’s contention that truth is merely “a moveable host of metaphors, metonymies, and anthropomorphisms,” for example, has become a veritable mantra in comparative literature departments across the country.’
On this site, well, there’s been quite a bit of related content over the years:
‘In November of 1887, the Danish scholar George Brandes wrote a letter to Nietzsche praising his writings and endorsing his “aristocratic radicalism.” Nietzsche responded by accepting this label: “The expression Aristocratic Radicalism, which you employ, is very good. It is, permit me to say, the cleverest thing I have yet read about myself.”‘
Excellent, as always.
‘Finally, as I have indicated in some previous posts, Nietzsche’s aristocratic liberalism is based on a Darwinian anthropology that is open to empirical verification or falsification, while his aristocratic radicalism is based on mythopoetic fictions–the will to power, eternal recurrence, the Ubermensch, and Dionysian religiosity–that are beyond empirical testing.
From all of this, I conclude that Nietzsche’s Darwinian aristocratic liberalism is superior to his Dionysian aristocratic radicalism.’
Arnhart maintains that Nietzsche’s middle period, focused on Darwin’s thought, is the most defensible.
Here’s a quote from Leo Strauss, on Nietzsche beginning the 3rd crisis of modernity, having followed the logic of relativism to nihilism:
‘The theoretical analysis of life is noncommittal and fatal to commitment, but life means commitment. To avert the danger to life, Nietzsche could choose one of two ways: he could insist on the strictly esoteric character of the theoretical analysis of life–that is restore the Platonic notion of the noble delusion–or else he could deny the possibility of theory proper. and so conceive of theory as essentially subservient to, or dependent on, life or fate. If not Nietzsche himself, at any rate his successors adopted the second alternative.’
A paper arguing that Strauss conflated his own critique of modernity with the intentions of philosophers:
‘A fervent critic of modernity, Leo Strauss attributed modernity’s intellectual degradation to the influence of some great philosophers in the history of political thought who radically broke with classical political thinking. In doing so, Strauss believed, these thinkers either directly or indirectly contributed to the emergence of historicism and positivism, and he held these movements accountable for spineless relativism, nihilism, and modernity’s moral and intellectual demise.’
**Note: One must remain non-hostile to Christianity in order to earn ire beneath the new liberal ideals, ideologies, and ideologues. I think a respect for tradition is a must for anyone, ultimately, responsible for gatekeeping (learning from and upholding a tradition which extends into the past).
Sure, such folks (politicans, especially) pay lip-service to the latest moral cause, but they also have duties to the dead, the living, and to their own families. I”m expecting some sort of rift between liberal idealists and activist/radicals to manifest more often in American politics going forwards. That said, such a coalition will still mobilize against anything traditional, religious and conservative most of the time.
Our author finds Paglia a welcome, often contrary, voice of the Boomer generation. Peterson and Paglia remain true in their own experiences and principles against prevailing orthodoxies (Peterson from frontier-town Canada, and Paglia teaching at the Philadelphia University Of The Arts). Paglia, perhaps, can be a good thermometer for the radical, heated core of 60’s activism (everything must go, utopia awaits).
‘Behind that devotion to heterodoxy lies something softer. She [Paglia] admitted that she’s chosen to censor herself in front of her students, no longer teaching them, for example, Billie Holiday’s “Strange Fruit,” a song about lynching, which was for years an important part of her course “The Art of Song Lyric.’
I had a very competent, very good professor tell me she stopped teaching Sylvia Plath for somewhat similar reasons. It was too much for some students.
‘In her slender 1998 book The Birds, for example, published by the British Film Institute, she [Paglia] writes that the Hitchcock classic is “in the main line of British Romanticism, descending from the raw nature-tableaux and sinister femmes fatales of Coleridge.”
One could do worse than study British Romanticism (Wordsworth, Keats, Mad Bad Byron), despite the problems that come in glorifying (M)an and (H)umanity. Some people are so busy glorifying (M)an they treat actual men appallingly. The record isn’t always so (I)deal.
‘Cosmic reality is both wondrous and terrifying to her. “The sublime,” she said, “opens up the vastness of the universe, in which human beings and their works are small and nothing!” The world may be less enchanted than it was when Paglia was a child, but she still stands in awe of it. Her life’s work has been to share that message with others.’
There’s plenty to share, and, for what it’s worth, John Williams playing Isaac Albeniz’ Cordoba can induce a sublime state for me (especially at minute 1:20):
I think this is more reflection and a desire for the holy and larger-than-myself (ducking away from busy streets, into the quiet interplay of shadow and sun, observing the stars carved into the ceiling and looking for patterns).
Dear Reader, I’m accustomed to my own little corner of the internet, where I traffic in low-traffic. I synthesize many of my own experiences, ideas and other people’s thoughts into occasional bursts of competency.
In the video below, Camille Paglia and Jordan Peterson discuss a shared view that post-structuralism (Foucault, Lacan, Derrida) has impoverished much of the humanities. As Paglia notes, the older-school New Criticism at least had some devotion to truth in its close textual readings.
She might share some similar intellectual ground with Peterson in using Nietzsche’s nihilist toolkit to examine many modern problems in the arts and where people are finding meaning in their lives (the move from Schopenhauer’s Will To Nietzsche’s Will To Power). Deploying Nietzsche’s Apollonian/Dionysian dichotomy, too, into pop culture gives Paglia some depth as she tries to synthesize high and low (Madonna, George Lucas, Alfred Hitchcock). Despite her affinity for actual 60’s Marxist radicals which I don’t share (many of whom LSD’d their way into oblivion), Paglia pushes against many feminists and careerists from this radical point-of-view.
She’s a popularizer appealing to a large audience and a contrarian in the sense of the word for which I have some respect.
In fact, both have an ability to appreciate and understand many knowledge claims made by many Englightment and post-Enlightenment fields of study. One shouldn’t have to become anti-empiricist (including nihilism), nor anti-humanist, in seeking a good humanities education.
Many postmoderns (and some Nietzscheans, for that matter) dislike being called-out their on relative ignorance of the sciences. From mathematics to statistics, from chemistry to biology, from psychology and on down the line to history, many institutionalized folks imagine themselves often standing outside, and in radical opposition to, the civilization and institutions they are entrusted to maintain.
One of the reasons I suspect both Paglia and Peterson are in a currently ‘semi-banished’ cultural space is that they both openly claim a respect for the wisdom and depth found in the Bible (whatever your thoughts on the transcendent claims to truth and knowledge found therein). It appears both take a deeply tragic view of life and human nature, and both reject the rejection of traditions so much in vogue these days.
Notice this is enough to upset the apple-cart of many ‘-Ists,’ from feminists to gender activists to many Left-leaning coalitions of political utopians and social justice seekers, often seeking institutional authority while claiming all current institutional authority is illegitimate. Many such ideas have become very mainstream, indeed.
If you haven’t noticed such ‘-Ists,’ it seems they and I’d argue, too, that you maybe should be paying more attention.
‘Marxism, Dalrymple explains, answers several needs:
‘It has its arcana, which persuade believers that they have penetrated to secrets veiled from others, who are possessed of false consciousness.
It appeals to the strongest of all political passions, hatred, and justifies it.
It provides a highly intellectualised rationalisation of a discreditable but almost universal and ineradicable emotion: envy.
It forever puts the blame elsewhere, making self-examination unnecessary and self-knowledge impossible.
It explains everything.
It persuades believers that they have a special destiny in the world. For disgruntled intellectuals, nothing could be more gratifying.’
Aside from the radical doctrines, it’s apparent that many in the West have placed their hopes and aspirations into various flavors of political idealism. Man’s nature is assumed to be fundamentally good, for the most part, merely in need of liberation from previous traditions, injustices and illegitimate claims to authority.
It’s often taken for granted that such post-Enlightenment ideals have room for ever more individuals (or collectives/categories of individuals). All that’s required is working towards particular ends, usually against common enemies (salvation through individual Romantic conceptions of Nature, shared communally, for example, or the oft confused relation between Scientific truth/method and social/political goods).
For many political idealists in the modern world, the moral goods are good enough, the universal truths sufficiently universal, in justifying their own actions at any given time (the properly balanced ideal State has room for competing factions of political idealists, mind you, as many idealists believe the knowledge is available to design such systems from the top-down).
The below links are to whom I’m indebted in cobbling such posts together on alas…a blog:
‘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.’
‘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.
‘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.’
‘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.’
‘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.’
Just pointing out that predictions of the NY Times ending up like The Guardian are proving true.
The Guardian: Left and Far Left. Funded by deep and shallow-pocket[ed] activists (revolutionary and avant-garde thought-leaders liberating ‘The People’ from false consciousness and oppression, towards ideological and liberatory purity).
As for the NY Times, I think this ‘The Hunt’ piece from the Real Estate section sums up my expectations nicely. Oh yes, it’s real:
‘As conservationists, they decorated almost exclusively with secondhand furniture. The large closets — “the biggest I’ve had in my life,” Ms. Sinclair said — have enough storage space for the craft materials she uses for her feminist tableware line, Oddtitties.us.’
It turns out there are many gnostic faiths in the modern world, pursued religiously.
A deranged, charismatic preacher seals his flock inside a cave for eternity. Generations later, ghosts haunt a suburban family, with ratcheting levels of violence, until the preacher’s malevolent spirit finally absconds with a young child through the T.V.
Imagine instead a Jim Jones figure, or just another shabby Marxist ‘intellectual’.
Alas, the problems are often deeper than you think.
“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.”
‘A new PBS documentary tries to excuse a murderous and totalitarian cult.
When his captors uncinched the noose around his neck and shoved him into a wooden chair, Alex Rackley might have assumed his ordeal was over. He had already endured a flurry of kicks and punches, the repeated crack of a wooden truncheon, ritual humiliation, and a mock lynching. But it wasn’t over. It was about to get much, much worse.’
‘. . and now, in the season of Radical Chic, the Black Panthers. That huge Panther there, the one Felicia is smiling her tango smile at, is Robert Bay, who just 41 hours ago was arrested in an altercation with the police, supposedly over a .38-caliber revolver that someone had, in a parked car in Queens at Northern Boulevard and 104th Street or some such unbelievable place, and taken to jail on a most unusual charge called “criminal facilitation.” And now he is out on bail and walking into Leonard and Felicia Bernstein’s 13-room penthouse duplex on Park Avenue. Harassment & Hassles, Guns & Pigs, Jail & Bail—they’re real, these Black Panthers. The very idea of them, these real revolutionaries, who actually put their lives on the line, runs through Lenny’s duplex like a rogue hormone.’
Shelby Steele weaves Gustave Flaubert’s ‘Madame Bovary‘ into his insights about the world, coming to realize the Black Panthers in North Africa..had problems:
‘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.’
‘By going deep into the minds of six apostates Whittaker Chambers, James Burnham, Ronald Reagan, Norman Podhoretz, David Horowitz, and Christopher Hitchens, Oppenheimer offers an unusually intimate history of the American left, and the right’s reaction.’
Gray highlights something I certainly find attractive about conservatism:
‘Ever since it emerged in the late 18th century as a distinct tradition of modern thought, conservatism has been defined by a suspicion of grand schemes of world improvement. Whether their thinking was grounded in a religious belief in original sin (as in the cases of Edmund Burke and the American conservative Russell Kirk) or a sceptical view of the power of human reason (as in David Hume and Michael Oakeshott), conservatives distrusted any attempt to remake the world according to the dictates of high-minded ideals and abstract models.’
Neo-conservatism comes in for criticism as having a hand in all of modern American politics.
‘George W Bush’s crazed pursuit of regime change and its continuation in some policies of the Obama administration, particularly when acting under the direction of Hillary Clinton, were the result.’
A few humble observations about the second Iraq invasion:
–There was a reassertion of many Americans’ nationalism, pride, and fear, especially after 9/11, and the desire for revenge against that rather awful blow against civilians and innocents at home, in a business setting no less (3,000 lives lost and a lot of terror). Strategically, Iraq could be convincingly argued to be a serious misstep.
–George W. Bush’s inherited guilt at leaving the Iraqi Kurds to their fate under Saddam on his father’s watch seems to have played a part (for which I have no evidence, but I’ve long thought…which is a product of deeper American life and politics).
Let me know if/how wrong I might be.
Perhaps one of Gray’s main takeaways, a la Oppenheimer, is the almost religious-type experience some people have had within Communist ideals, an experience which drastically shaped this past century, and our lives.
He finishes with:
‘Except for Chambers and Horowitz, Oppenheimer’s apostates learned very little from their journey across the political spectrum. Those who banged the drum for war were as ignorant of the countries whose governments they wanted to overthrow as they been had of the workers they had claimed to be fighting for in the past. In both cases they used people of whom they knew nothing to satisfy their own need for significance. Believing they had left behind the mistakes of the radical left, they helped create a new right that repeated the same follies. Along the way, an older and more civilised conservatism was consigned to the memory hole.’
Hitchens could be entertaining, especially on grounds I’m guessing he knew instinctively well as a former Trotskyite: Ideologies, while highlighting truths, promise a one-stop shop on truth, knowledge, how to be in the world, what to do and what the future will be.
People can kill for less, and when they adhere to such systems, then they can end-up killing more:
‘The anthropological idea of culture is fundamentally German: Kultur. It would be hard for such an idea to arise in Anglo-Saxon thinking, basically utilitarian, empiricist and individualist. The German strain — Kantian, idealist and collectivist is much more open to it. It is interesting that the continental Pole, Malinowski, always thought of culture as his subject matter (A Scientific Theory of Culture), and thought it should be analyzed in terms of how it answered human needs.‘
‘We’ Germans has certainly posed problems these past centuries (I’ll spare you Lefty-driven Hitler year-zero talk, which, I believe, like our language debates, is driven by ‘problematic’ ideas valorizing liberation over liberty).
If a ‘kultur’ approaches music (math, patterns & free-flowing creativity) like the Germans have, maybe you get a Bach, Mozart or Beethoven. This is good to remember if find yourself squaring-off against the German Army.
Could it be the desire for Weld-Peace also triggers the desire for Weld-Domination?
As readers know, I believe the turn towards Romanticized Nature away from industrialization, and subsequent modernized ‘Nature’ (industry=BAD) is traveling full-speed ahead as part of a process of secularization. Add the post modernized nihilistic ‘Self vs void’ narrative and I believe we have a lot of forces pushing somewhere both new and old.
You can wrap all these American changes within Civil Rights Idealism, secular humanism, liberal idealism and universalism, and call all these changes ‘good.’ That said, you probably look more clueless and partisan if you do, without accounting for the ‘bad.’ Such changes don’t seem to be working out in the real world without shitting on everything religious, local, traditional and un-modern.
I think this helps explain our current political climate.
Then again, here in the States, we have had our own Puritans; much more likely to support a certain moral and religious order. Their DNA is especially visible in New England and the Boston area.
There are also a lot of deeply religious folks in the Mennonite and Amish villages dotted throughout the country. From Texas to Iowa to Pennsylvania, there are swathes of strait-laced German influence.
These have often existed apart from the new, secular, progressive religion, where there is a lot of sorrowfully crying into soft, institutional pillows, supporting the latest activist (C)ause (usually with someone else’s money and time), while punishing non-believers.
Human nature and reality await.
It seems a lot of folks who are religious, local, traditional and un-modern might also be secularizing, to some extent.
‘Intersectionality is not just a branch of feminism, a means by which to advance women’s interests, or an analysis of matters of social concern. It is an all-encompassing philosophy that advances a unique politics, metaphysics, aesthetics, and epistemology, as well as its own (rather bizarre) interpretation of history. It is effectively a secular religion.1′
Many liberation-based ideologues and radical discontents have ridden the postmodern waves into academies and various other institutions of influence.
This blog operates under the assumption that, generally, people who’ve only conceived of the world as a series of power relationships, or fumblings of Self against the objectively meaningless void, or through lenses of collectivist oppression and victimhood, are generally people to be nowhere near positions of authority and stewardship.
Hey, it’s just the Arts & Sciences, as well as your freedoms.
Who is ‘Rasta Dale’?
Despite his humble beginnings as the bastard son of an itinerant diplomat and the global-warming journalist sent to cover him, Dale has worked hard to become the supreme leader of Peace Pavilion West. He oversees daily work assignments, Temple activities and breeding celebrations.
Protecting the environment, promoting women’s freedom and protesting warmongers here on Spaceship Earth are all in a day’s work in the community, and for Dale.
Here are some recent articles Dale wholeheartedly supports:
As I’m doing PR for PPW, I like to include my commentary when relevant.
Community Gardens IN THE SKY!
Of course Dr. Seuss should get political! Make everything political!
Dale had a dark period after the last EPA raid. He was found in the Temple by himself mumbling ‘Now we are all zero-waste:’
The incentives of print/online clickbait aside, our author can’t just write about something so boring and conventionally dull as taking a walk through the city at night, partaking in the pleasures of the flaneur.
A self-date is about reclaiming that control. The choice is yours: What would you do with your time if no one else got to call the shots? For how long would you do it, and when?
I’m assuming most men don’t read stuff like this, so the targeted reader needs to remind (W)omen there are responsibilities that go with (R)ights. The targeted reader ought think about the duties of (S)elf-Care, the burdens of market liberation, as well as how to (T)hink and what to (D)o as an Independent (W)oman and (S)elf in the (M)odern World.
I mean, you can’t handle that kind of freedom to take a walk, right? Nor be alone with your thoughts?
Therapeutic, conformist psycho-babble is pretty common out there.
As I age-out into irrelevance (Gen X), spinning sadly into forgetting, weakness and oblivion, I’d like to remind younger folks: I didn’t ask to be born in something like a Great Unwinding, either. I’ve found some poems, photographs, music and paintings which I love. I hope you come to appreciate them, too. I’ve found work which challenges me, and some principles I find worth defending (speech, property, and the honor freedom requires).
Everybody wants to be a (S)elf, nobody wants to be a (S)elf.
I’m pretty sure: The nihilist fog has settled in and will be here for awhile. American politics will likely become even more contentious. Political parties will be increasingly full of (S)elves and (C)auses, as well as the odd principle. Cynicism and ironic detachment will wear much easier than patient duty. Many institutions are becoming captured by true-believers and thus, much less efficient. Righteous people, of course, will often prevail (not necessarily right, nor truthful, nor reasonable…especially in groups and through the laws).
If you’ve read thus far, thank you, so here are some past thoughts and links for free:
We should be comforted when corporate/bureaucratic art is bland, bad, and uncommunicative. After all, do you think you’d trust a bank more or less if it had a shocking modern/pop art sculpture in the lobby?
What about when their marketing team tells you how you should think, behave and act?
The attempt to seek collective purpose and postmodern meaning in modern art, music and even cartoons etc. is fast upon us. The flirtations with nihilism can encourage more desperate collectivist/ideological impulses to fill the void. The excesses are many.
As for a critique of Albany Plaza, another modernist/bureaucratic concrete wonderland, here’s Robert Hughes:
‘This conclusion is rarely discussed on a systematic level, although humanists have proposed individual responses to it. Some, for starters, play the “no true humanist” card: there may be bullshit in some humanistic disciplines or by some humanists, but real work in the humanities is just as rigorous and legitimate as work in the sciences. Classicist and philosopher Martha Nussbaum, for example, has accused literary scholar Stanley Fish of radical relativism and gender theorist Judith Butler of deliberate obfuscation; philosopher John Searle has combed through Jacques Derrida’s work to reveal that, for all its ambition and difficulty, it is ultimately “unintelligible.” If Fish and Butler and Derrida have somehow failed in their charge as humanists, then the humanities as a whole don’t have to be responsible for justifying their work.’
I suspect the search for deeper metaphysical and epistemological grounds in the humanities will always be afoot, be they ‘postmodern’ or otherwise. Simply reading texts is probably not enough for quicker minds, which often seek deeper truth and knowledge claims to anchor thought and so often, reinforce behavioral norms. The ‘why’ questions will nag and often coalesce into higher and competing spires, especially upon university grounds.
On this site, see:
A more religious defense (Roger Scruton) of why you should read great works and the religion-sized-hole-filled by-Marxism-approach (Terry Eagleton) mirroring many downstream debates occuring within the British political economy.
A particularly British affair (hopefully the centuries of stratification support a deeper Marxism on that side of the pond):
What have I gotten wrong, here?: Jordan Peterson deploys Jungian metaphysics, downstream of Nietzsche, to make knowledge claims which challenge Blackmore’s reasonably pedestrian modern materialism and atheism.
In other words, Peterson’s defense of Jungian archetypes, including those potentially found in the Bible (and perhaps viewed from the depths of Nietzsche’s nihilism), might connect with biology more profoundly than Blackmore’s psychological materialism might have been able to address.
Nihilism is an interesting epistemological ground out of which to make knowledge claims of transcendant objects, or at least, out of which to synthesize biological knowledge and knowledge claims which align within the burgeoning field of neuroscience.
The desire each of us seems to have for transcendence, wisdom and stories (especially kids) within the subjectivity of our own lived experiences, the deeper hopes and beliefs which seem ever-present (if not consciously realized) in our waking lives, the relationships with loved ones which inform, and probably ought to inform our moral judgments and moral thinking, might align with Jungian archetypes, Greek myths and the King James Bible, and thus some sort of Nietzschen nihilist denial of objective reality or the structure of the material world explored by the sciences…or…they might not.