‘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.
For some disaffected liberals, weaning one’s Self from increasingly biased outlets can be liberating. There are diminishing returns within the ‘activist’ and ‘liberationist’ doctrines, constantly centering activist concerns as virtuous and the latest sexual/moral/political liberation as sacred. Sooner or later, within the ‘-Ism’ soup, individuals realize THEIR speech, property, and legal rights can become threatened.
Disagree at your own peril.
We all depend, to some extent, on existing institutions for our freedoms. Freedoms come with responsibilities.
Liberalism requires proper philosophical and moral grounding to claim authority, while the knowledge claims of the sciences/social sciences/secular idealists continually run aground (as all authority does, as we all do) upon human nature and reality. Rationalists can’t plan everything and don’t know everything. The social sciences don’t describe everything and can’t merely be minted into public policy by self-appointed gatekeepers. Liberal idealists keep getting mugged from their Left within the nihilist, postmodern Fog Of The Self.
In terms of media, people want substance, reasonable fact-checking, and a place to mostly suspend disbelief while reinforcing existing belief. Peter Boghossian might be filling some small bit of that need.
Twitter as part of the Public Square: Back when I got a liberal arts education, I concluded something similar: The old guard had pedagogy and structure younger people, for the most part, had trouble accessing. There were systemic issues within the epistemology of a liberal arts education, while fewer and fewer people were actively reading. I figured the same, deeper postmodern philosophical debate would just occur on a delay for publications like The New Yorker, The Atlantic, and NPR, and within our institutions (law/politics/media).
It was here long before me.
If the institutions are having systemic issues, then the outlets reporting on them, and leaning upon older technologies, are having systemic issues as well.
I’d have to say I agree with about 90% of the below, because speech means supporting the people you don’t like, and whom you think are dangerous:
One of the more solid moral foundations for why you should be liberal still comes from J.S. Mill:
“The likings and dislikings of society, or of some powerful portion of it, are thus the main thing which has practically determined the rules laid down for general observance, under the penalties of law or opinion. And in general, those who have been in advance of society in thought and feeling, have left this condition of things unassailed in principle, however they may have come into conflict with it in some of its details. They have occupied themselves rather in inquiring what things society ought to like or dislike, than in questioning whether its likings or dislikings should be a law to individuals. They preferred endeavoring to alter the feelings of mankind on the particular points on which they were themselves heretical, rather than make common cause in defence of freedom, with heretics generally. The only case in which the higher ground has been taken on principle and maintained with consistency, by any but an individual here and there, is that of religious belief:…”
John Stuart Mill, On Liberty (New York: Barnes & Noble, 2007), 8-9.
A longer-term, skeptical position held by this blog: Attaching one’s sentiments and beliefs to certain ideological doctrines (Marxism, Socialism, Communism), leads toward violent revolution.
Many (H)istorical truth and knowledge claims, with an Enlightened elite claiming to possess knowledge of (M)an’s ends, have proven disastrous.
Attaching one’s sentiments and beliefs to socially liberal political ideals, claiming the mantle of moral progress (environmentalism, feminism, identitarianism, racism/non-racism), leads toward competing political factions. Politics is, by its nature, coalitional and factional.
Universal truth and knowledge claims, coming from the (S)ciences and Social (S)ciences, or simply from many political idealists, unite some and divide others.
This can often lead to pretty bad outcomes for poor folks.
Dear Reader, what am I missing?
Here’s Theodore Dalrymple on using the social sciences as imprimatur, turning George Floyd into something like a grafitti saint. There’s always an ‘expert’ to be found, ready to justify the activist cause as virtuous and ‘normative’, reagrdless of the actual person and events.
‘Blood does not boil without moral judgment, whether right or wrong. In other words, the passage I have quoted about prejudice and stigma is at best self-delusion; the author, unintentionally no doubt, for he is probably a kindly and well-intentioned man, is a corrupter of morals.
He presents himself as a man free of prejudice, but no one is, could or should be, free of prejudice. He clearly has a prejudice himself against prejudice and stigma, as if these were wholly bad and never good; but surely the most cursory self-examination would demonstrate to him that this is not so. One of the reasons one tries to be good, for example, is to avoid the stigma of being bad, and one avoids such stigma because man is a social creature. No one is a Kantian saint, pursuing the good only for its own sake, and if we met such a saint, he would not be very attractive. It is unexamined and rigid prejudice and stigma, impermeable to all evidence and human feeling, that are bad.’
Apparently graffiti art does have a price, and it may be much more than $$$:
Ruling that graffiti — a typically transient form of art — was of sufficient stature to be protected by the law, a federal judge in Brooklyn awarded a judgment of $6.7 million on Monday to 21 graffiti artists whose works were destroyed in 2013 at the 5Pointz complex in Long Island City, Queens.
Would you be willing to undermine property-rights and the rule-of-law?
A NY Times beat reporter shared in the suffering of those graffiti artists whose 5pointz canvas was whitewashed in preparation for demolition by owner Jerry Wolkoff.
‘One street artist, who would give his name only as Just, had at least two works painted over. He spent hours early Tuesday gazing at the whitewashed buildings, leaning against a red-brick wall across the street. Then he bought himself a tall glass of beer, which he sipped slowly from a brown paper bag.
“Heartbreaking,” he said. “This is not just about graffiti — it’s about the unity of people who met here from all over the world.” He paused and took a drink. “That’s what really hurts.”
Once the real-estate market began heating-up in NYC, Wolkoff decided to whitewash his building overnight..
Every bit of graffiti scrawled there over 40-years was at his discretion.
Personally, I don’t take pleasure in the erasing of people’s hard work and creativity, nor in the breaking-up of a graffiti-collective which traveled far and wide to get to 5pointz, nor even in the iconic stature they gave the place, but David Thompson sums it up pretty well:
‘The moral of the story, gentlemen, is buy your own canvas’
The pathos in the Times article stops short of a familiar ‘art will unite all races, classes, & genders,’ type of Leftist political ideology.
I”m getting a sense that even should graffiti become a longer-lasting vehicle for artistic expression, beyond the street, it likely began for many non-taggers possibly in affect, driven by ideology, or the boredom and rebellion of the suburbs and people looking for some meaning in their lives.
What are they overlooking? What are they looking for? What do the people looking at the work might think they’re looking at?
Or perhaps it would have been better to celebrate the way street-culture and graffiti has interacted with money and market forces through tourism. 5pointz arguably was a tourism draw.
From The Times piece:
‘Though street art is meant to be temporary, 5Pointz became known as a graffiti museum. And the medium itself, once considered a symbol of urban unraveling, became a sought after gallery-worthy commodity, with work from street artists like Banksy commanding millions of dollars. Which is one of the reasons the whitewashing of 5Pointz’s walls was greeted with such vociferous dismay. “What?! What did they do?!” cried a tour guide named Hans Von Rittern, as he raced out of a tour bus early Tuesday, his arms wide, his face crumpling as soon as he caught sight of Ms. Flaguel. They embraced tightly and wept.’
I can think of some possible messages being sent by the law:
–You don’t have to work and own something to have ownership in it (normalizing a collectivism which rejects the property-rights of others…thus your property rights as well…for what’s to stop the next guy from tagging over your tag?). Someone else owns all this building anyways, so screw him, and screw the guy who came before me too.
–The value of artistic creation is yet again associated with money in the modern world (partially out of guilt, I suspect), and not so much with self-expression, technique, craft, freedom, and moments which can elevate and expand, offering meaning within a process.
–The criminality associated with graffiti is also tactily rewarded/overlooked by a court of law (there are real victims to the kinds of activity that can accompany tagging). I would much rather have lawmakers and law enforcers hold a simple line, rather than set the wrong incentives.
It can’t have been a good day for those who lost something. It’s hard out there.
Here’s a video:
More broadly, romanticizing the logic of the street, and taggers, comes with its own risks. Celebrate the spirit of creative lawlessness and turf warfare with the full acceptance that there ain’t much law involved. I’m sure 5pointz served as an escape, and a positive environment for many, but all the other things going on in these neighborhoods aren’t so uplifting, hence, it’s importance.
‘Continetti notes that post-liberals are “mainly but not exclusively traditionalist Catholics,” and proposes a test for determining whether someone falls into the category:’
One way to tell if you are reading a post-liberal is to see what they say about John Locke. If Locke is treated as an important and positive influence on the American founding, then you are dealing with just another American conservative. If Locke is identified as the font of the trans movement and same-sex marriage, then you may have encountered a post-liberal.
‘The late Michael Novak, who was no post-liberal, made a useful distinction between liberal institutions on the one hand, and liberal philosophical foundations on the other. Examples of liberal institutions would be the market economy, limited government and its constitutional constraints, and the rule of law. There is in fact nothing essentially liberal about any of these things, but they have certainly come to be closely associated with the modern liberal political order. Examples of liberal philosophical foundations would be Locke’s version of social contract theory, Kant’s conception of human civilization as a kingdom of ends, Rawls’s egalitarian theory of justice, and Nozick’s libertarian theory of justice.’
My speculation: A deeper, broader American conservative coalition has broken apart (or is being renegotiated), and some religious folks no longer see a path forward through current culture and/or politics. Some are recommending a retreat into communities of like minds in order to build again. Retreat and regroup, even in Britain. Genuine persecution is coming from radical activists pushing liberatory doctrines (Equality, Social Justice, Sexual Liberation), and these doctrines have increasingly become institutionalized (academia, government & corporations). Coalitions of liberal idealists fail to observe the barbarians agitating at their own gates; the instability of their own foundations.
Looking at a liberal, Left and Democrat coalition, it too has broken apart (or is being renegotiated), the most true-believing Socialists and Communists still seeking authoritarian/totalitarian utopias here on Earth. On this view, the persecution is coming from all existing forms of illegitimate, oppressive moral and political authority. Violent revolution remains an option for those reacting against the oppressor. Anarchy is preferable to stability and slow change.
Many liberals are now in a position of authority in many institutions, and many still support speech and even ol’ Kennedy nationalism, but have to remain on the offensive against anything traditional or religious, and especially pro-Trump (quite the scapegoat). Such folks must also remain on the defensive against attacks from their own Left (I think many were living upon the old laws and civility without realizing those structures were those under attack).
For such folks, coalitions of conservatives fail to observe the suffering and injustice of those not included within their closed-minded conceptions of home, hearth, family, Nation and God. Progress is generally a moral good. Coalitions of open-minded, educated, tolerant, individuals can make a better, human, more globally connected world.
“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.”
“Although the professional soldier accepts the reality of never-ending and limited conflict, “the liberal tendency,” Huntington explained, is “to absolutize and dichotomize war and peace.” Liberals will most readily support a war if they can turn it into a crusade for advancing humanistic ideals. That is why, he wrote, liberals seek to reduce the defense budget even as they periodically demand an adventurous foreign policy.”
I’ll keep putting it up, as it’s so relevant. A few central quotes from this article here:
“Huntington was instinctively a conservative because he valued an ordered society, but he also championed conservatism as a necessary instrument to defend liberal institutions against communism. In many of his books he attacked idealistic liberals for holding such institutions to impossible, utopian standards that undermined their effectiveness in the world.”
“An iconoclast to the core, Huntington never threw his lot in with left or right. He was too statist to be a libertarian, too realist to embrace neoconservatism, and too sympathetic to nationalism, religion and the military to identify with liberal Democrats. As a conservative Democrat, then, he is an intellectual rarity.”
Political Order In Changing Societies info here, a book likely worth your time.
So what’s lacking in the humanities? Roger Scruton had some keen insights:
“The works of Shakespeare contain important knowledge. But it is not scientific knowledge, nor could it ever be built into a theory. It is knowledge of the human heart”
So forget the recent, and rather desperate, attempts to make the humanities into a science (however…it’s been done before with some success). Scruton suggests it’s been a long slide for the humanities to arrive where they’ve arrived:
“In the days when the humanities involved knowledge of classical languages and an acquaintance with German scholarship, there was no doubt that they required real mental discipline, even if their point could reasonably be doubted. But once subjects like English were admitted to a central place in the curriculum, the question of their validity became urgent. And then, in the wake of English came the pseudo-humanities—women’s studies, gay studies and the like—which were based on the assumption that, if English is a discipline, so too are they.”
And now that we’re left with somewhat balkanized and politicized departments of English, these departments have become a target of the political right, dragging many people into a nasty fight that eats up political capital:
“And since there is no cogent justification for women’s studies that does not dwell upon the subject’s ideological purpose, the entire curriculum in the humanities began to be seen in ideological terms.”
So how to restore the vision? Scruton advised to restore (and not eschew) judgment:
” Of course, Shakespeare invites judgment, as do all writers of fiction. But it is not political judgment that is relevant. We judge Shakespeare plays in terms of their expressiveness, truth to life, profundity, and beauty.”
This is deep insight and I think the better part of Scruton’s thinking in the article comes when he resisted his own political (anti multi-cultural, pro-conservative, pro-church of England conservatism) impulses. Here are the last few lines:
“It will require a confrontation with the culture of youth, and an insistence that the real purpose of universities is not to flatter the tastes of those who arrive there, but to present them with a rite of passage into something better.”
One could argue that this is necessary though how to arrive there is in doubt.
“The young man who has not wept is a savage, and the old man who will not laugh is a fool.”
On another note: Despite the importance of beauty, the refinement of our experiences through poems and prose, the difficult work of cultivating”taste” for ourselves as well providing a rite of passage for our youth: Aren’t we still attaching the humanities to something else?
We know the humanities will never be a science. Politics is always in conflict with the arts. Much philosophy is indifferent to the humanities at best. In fact, Plato was quite suspicious of their influence on the republic (good overview here).
‘…if I understand your thesis correctly, you argue that the beliefs, mindsets and manners that animated earlier Protestantism have not been abandoned, but instead have been projected on to the political realm.’
‘The Mainline churches helped define American culture in several ways. First of all, the churches were mostly apolitical, which has had a profound effect on American culture. For instance, there’s never been a great American political novel. The average French streetwalker in a novel by Zola knows more about politics than the heroes of the greatest American novels. What is it to be an American? At the highest artistic level, it is to be concerned about the cosmos and the self. Politics is incidental to Moby Dick, The Scarlet Letter and Huckleberry Finn. And that’s because Mainline Protestantism rendered politics secondary to what it deems is most important — namely, salvation and the self.’
‘Yes. There’s an extraordinary point here. Walter Rauschenbusch [an American theologian and a key figure in the Social Gospel movement of the late 19th and early 20th centuries] lists six species of social sin.’
Nothing religious about chanting and chasing Charles Murray away, with violence if necessary:
In light of all the flak Ross Douthat was getting for his opinion piece on the death of G.H.W. Bush ‘Why We Miss The WASPs.’
How did money actually work among those in America’s elite?:
But the old monopoly of power had gone, and the country was the poorer for it. “The tragedy of American civilization,” Auchincloss wrote in 1980, “is that it has swept away WASP morality and put nothing in its place.”
Here’s another Auchincloss quote from a reader (haven’t checked this one out…probably a quote site). The prose strikes me as kind of post-Wharton, mannered and dull:
“I used to go to church. I even went through a rather intense religious period when I was sixteen. But the idea of an everlasting life — a never-ending banquet, as a stupid visiting minister to our church once appallingly described it — filled me with a greater terror than the concept of extinction…”
If such things be true, then many of the best and the brightest seem busy contructing a meritocracy in the old WASP establishment’s place; an enterprise of many unresolved personal conflicts between political ideals of activist change, progress, and ever-expanding personal freedoms on one hand and deeply held religious beliefs, traditions and customs on the other.
There seems to be an ex post facto character to much of the ol’ meritocratic enterprise, where a healthy skepticism is warranted.
In fact, it’s probably made [more] room for the same old Socialism.
On that note, I have a healthy respect for contrarians, frankly, when merely speaking out in favor of…:
‘the importance of traditional marriage values in ensuring children’s future success…’
…involves controversy and professional censure.
It’s so bland!
In fact, what will you do with your own blandness, dear reader, entombing the flaming desire to be woke within; the little half-opened doors of ecstasy and ‘environmental justice’?:
Earth Quaker Action Team is ON IT. (I’m not sure the Quakers ever had much institutional authority…so this could well be a marketing ploy to start more Quaking)
Helen Andrews offers a critique of the meritocratic system she sees dominating U.S. education (more grades, achievement and performance-based…less legacy and WASP based).
Yes, the old system had its problems and horrors, but she cites its end in a Victorian redesign of the British civil service, a redesign whose counterpart is now thriving here in the U.S. since the 1960’s.
‘Others favor the slightly more radical solution of redefining our idea of merit, usually in a way that downplays what Guinier calls “pseudoscientific measures of excellence.” She even has a replacement in mind, the Bial-Dale College Adaptability Index, the testing of which involves Legos. (Why are you laughing? It is backed by a study.) This is even less likely to work than fiddling with the equality-of-opportunity end. For one thing, the minority of families willing to do whatever it takes to get into Harvard will still do whatever it takes to get into Harvard.’
‘My solution is quite different. The meritocracy is hardening into an aristocracy—so let it. Every society in history has had an elite, and what is an aristocracy but an elite that has put some care into making itself presentable? Allow the social forces that created this aristocracy to continue their work, and embrace the label.’
Is there proof of a causal mechanism from which this meritocracy will thus harden into an aristocratic elite?
If so, will it just be an elite of different ideals, assumptions, blind-spots and stupidities…now with top-down social-science and pseudo-scientific bureaucratic/administrative oversight?:
As I see it, yes, these schools were always about grooming ambitious, wealthy, and well-connected people to some extent; grooming them into institutions that often govern the rest of us.
***I’d add that much like the deeper logic behind a more general multiculturalism, its practitioners and the younger people raised within this system can easily lose sight of the lenses they’re using to view the world (shared ideals and assumptions about moral virtue, truth and knowledge claims, the idea of moving towards the telos of a ‘better world’ which can now become the social glue of the institutions themselves).
***I should add that I’m rather sympathetic to Andrews’ slow-change, tradition-favoring, conservative-ish, position.
I suspect a lot of wisdom can be found throughout ‘Western Civ 101’ about the problems of the human heart, human nature and political power.
Apparently, though, such wisdom is being lost on a lot of people these days. I humbly submit such people should not merely think their ideas will become more justified, their hearts more pure, simply by organizing coalitions with the purpose of gaining political power.
‘There was a wonderful article by an editor at the magazine, Mary Norris, about commas. Wonderful, that is, until this passage, “That was during the Reagan Administration, when many of us suspected that Reagan had some form of dementia, but no one could do anything about it. The country was running on automatic.”
Such politicization can make for bad stewardship of the arts, certainly.
Perhaps New Yorker features are increasingly flogged to maintain readership in a competitive marketplace, or are being put to use for other purposes, like reaffirming political ideology and identities to signal the right beliefs and in-group/out-group loyalties. Many of the liberal pieties can be found on display at the New Yorker.
Unsolicited advice for The New Yorker: Build a wall around your political stable, don’t bet too much on current trends and politicians, and keep other spaces free for the genuinely ‘avant-garde,’ the strange and beautiful, and biting satire when it shows-up.
For further context:
Here’s one senior New Yorker editor, Hendrik Hertzberg, discussing years ago how to abolish the Electoral College, arrive at a National Vote (to better serve the People, of course) and enact ‘democratic change.’
This strikes me as in-line with much Left and Left-liberal majoritarian populism. activism and softly (ultimately hard) radical change.
He has knowledge, of course, regarding what the People (will, should?) want, and why eroding such checks will lead towards more victims enfranchised voters and the ‘good’ society.
Perhaps some of the publishing decisions at the New Yorker make a little more sense…
As previously posted-A breath of fresh air from George Packer at the New Yorker: ‘Mute Button:‘
‘The problem with free speech is that it’s hard, and self-censorship is the path of least resistance. But, once you learn to keep yourself from voicing unwelcome thoughts, you forget how to think them—how to think freely at all—and ideas perish at conception. Washiqur Rahman and Avijit Roy had more to fear than most of us, but they lived and died as free men.’
Maybe this kind of moral courage will make a comeback…
As for free speech and public sentiment, perhaps we’ll see where a new speech beachhead lies as the tide recedes from the powerful pull of an activist moon.
‘Brownstone is a word used both to refer to a type of building material and structures built or sheathed in it. While it is most closely associated with the Eastern United States, this material was at one point used all over the world in construction, particularly in upper class regions. A distinctive architectural style using brownstone is very familiar to many residents of industrialized nations. Its popularity as a building material waned when builders began to realize that it weathered poorly, and that other materials might be more suitable.’