Almost everything we know about the world, we learn from other people. It follows that our ability to understand the world depends on our ability to understand people.
What we can observe directly is the behavior of the people who control the information.
The technocrats are acting like they've got something to hide. They are showing with their own actions that there's something there.
I don't have a lot of specialized expertise. I look at what I can observe directly. What I can observe directly is the people in power and their actions; what I can observe directly is the media and their actions.
We make practical and moral decisions primarily, and most reliably, on the basis of first-hand knowledge. The function of propaganda is to supplant what we know from direct observation.
Human beings are competitive, like all living things. Unlike other creatures, we have the ability to follow a moral code, and we are competitive even in that. Virtue envy - the resentment of another person's moral standing - is as old as Cain and Abel. Even when we stand to gain nothing by it, it is easier to take the other guy down than to build ourselves up.
There's a deliberate strategy to decouple moral reasoning from the objective, observable consequences of your actions. Global warming, pandemic masks. It's so that your sense of guilt can be properly manipulated.
Performative virtue: disconnection of perceived "virtue" from any tangible results in the real world.
If I convince myself that most people are ignorant bigots, then I get to feel "special" just by not being a bigot. If I believe the other guy is a nazi, then I only have to be 1 percent better than a nazi to be the good guy.
The Covid scare campaign appeals to a certain strain of vanity: the conviction that "I am among the selfless few, bearing the burden for an ungrateful and ignorant humanity".
What "climate change" and the covid scare campaign have in common is that they are designed to focus your moral decision-making on things that you cannot directly observe - global temperatures or infection rates - so that you must outsource your moral decision-making to the Authorities. This is the same top-down model of the communist command economy, applied to our social, moral, and cognitive universe.
The goal of the technocrats is to get you to subordinate your local, mundane knowledge - things you can observe directly - to the "information" you are fed by authorities.
2022-07-01
Notes
Rebel News: Parliament Police confiscate a table at Canada Day.
https://www.rebelnews.com/parliament_police_confiscate_illegal_table_during_canada_day_events
Ottawa Police issued warnings Thursday about a crackdown on " unusual noises" and "shouting" but made no mention of banning tables.
2021-11-01
Hungry in Jerusalem: 'A Whole Loaf' by S. Y. Agnon
HUNGRY IN JERUSALEM
A Whole Loaf – S. Y. Agnon
Like Agnon’s work in general, ‘A Whole Loaf’ draws on traditional Jewish religious sources, but is thoroughly modern in style and theme (particularly in the themes of anxiety and indecisiveness). Also typically for Agnon, the story has a dream-like (or nightmare-like) quality.
The unnamed narrator is in Jerusalem at the end of a hot Sabbath day. His family are abroad (for reasons we never learn) and he has to fend for himself, which he is doing rather poorly. The simple tasks of procuring food and drink seem to elude him, even as the heat of the day is described in almost hyperbolic terms. In fact, the heat is described as emanating from the ceiling, walls, and floor of the narrator’s apartment – oven-like – so that he is literally baking.
Early in the story, the narrator encounters the Moses-like figure of Dr. Yekutiel Ne’eman, who gives him some letters to deliver to the post office, after scolding him for allowing his family to be separated from him. The narrator earnestly promises to do so, and momentarily experiences a feeling of real guilt at Ne’eman’s reproof, but mostly he seems to be motivated by “a desire to make Dr. Ne’eman feel more pleased.” We begin to suspect that this man has shallow relationships with his fellow human beings, and that he is a rather poor judge of character. His feelings of guilt and duty are equally shallow, and evaporate as quickly as they arise.
Agnon, as a devout Zionist, no doubt shared and endorsed Dr. Ne’eman’s rebuke, and it is safe to say that the story is, on one level at least, an allegory of the duty of the Jewish people to forsake the assimilated life of Europe with its decadent temptations and return to the Land of Israel.
(In the commentary of the translation I’m using, A Book that Was Lost, Alan Mintz and Anne Golomb Hoffman, eds., there’s some exposition of Agnon’s symbolism in the story, and it’s well worth reading. I myself am not a scholar, so I will confine myself to remarking on the plain sense of the story.)
The man resolves to take the letters to the post office, as he has promised Dr. Ne’eman, but he’s also hot and thirsty and dying for a decent meal; so he’s torn between going to the post office first or going to a hotel to grab a bite to eat, and spends most of the story dithering between these two courses of action.
“It is easy to understand the state of a man who has two courses in front of him,” he comments reasonably enough. But here and in a number of other places, he sounds insecure and seems to solicit the reader’s (or listener’s) agreement and sympathy for his situation. You can almost picture the guy with a pleading look on his face saying “You do understand, don’t you?”
In the second half of the story we meet Mr. Gressler, whom the narrator seems eager to please, even though Gressler is the one who struck the match that burned down the narrator’s home and books. (The narrator lived upstairs from the apostate textile merchant – whose wares were “like paper” – so this consequence was in no way unforeseeable.) Our narrator lets on to some mixed feelings toward Gressler following the fire, but in general seems to want to maintain cordial relations with him. I think he puts Gressler and Ne’eman on exactly the same level in his own estimation.
(As a biographical note, the house fire was not an abstract idea for Agnon, who lost his home and library to a fire in 1924.)
The one person the narrator feels unambivalent about is Mr. Hophni, the inventor of an improved mousetrap. (At first I thought the mousetrap detail might be the translator’s idiomatic rendering of some other phrase, since we have the expression in English, “build a better mousetrap”. But no, the story is talking about a literal rodent-catching device.) He finds Hophni insufferable. In particular, he finds Hophni’s bragging about his success objectionable. (Perhaps another measure of the narrator’s own insecurity.)
So when the narrator is offered a lift in Gressler’s carriage (a rarity in that place and time, we’re told), he happily accepts, but his happiness is short-lived when he sees Hophni coming aboard as a fellow passenger. Our narrator, now not only irritable from hunger and thirst but further provoked by the presence of Hophni, finally loses it and grabs the reins, causing the horses to panic and overturning the carriage. (His subsequent fear of being hit by a motorcar must be exaggerated, because if carriages were a rarity, how much more so motorcars.)
Psychologically, this is perfect: all through the story, the guy is incapable of making up his own mind and choosing a course of action, burdened by his doubts and anxieties. And when his frustration reaches the boiling point and he finally takes decisive action, it’s a disaster. I think we’ve all been there.
Two paragraphs near the end of the story – set off by repeated phrases before and after – appear to form a nightmare (or nightmare-within-a-nightmare) sequence.
The narrator, having stayed in the restaurant past closing time without ever getting his food (even the “whole loaf” of the title), finds himself locked inside. (The lock sounds “like the sound of a nail being hammered into the flesh” – a curious comparison, particularly in a Jewish story.) He is then paid a visit by a mouse, which he seems powerless to frighten away, as if physically immobilized. He expresses anxiety that the mouse might soon begin to gnaw on his body; from the anatomical progression envisioned in this scenario, we might suspect that there’s an element of sexual anxiety there as well. The mouse is then joined by a cat, whom the narrator expects to save him from the mouse. (We’re not told whether he is re-thinking his opinion of Hophni.) But the cat and the mouse take no notice of each other, instead gnawing on the bones of the left-over food, and the light in the room fades, leaving only the green glow of the cat’s eyes. Eventually the narrator wakens to see the cleaning staff and last night’s waiter. (“I took hold of my bones,” he says, in a final, disquieting echo of the previous night.)
The title of the story calls to mind the baking of bread, an image reinforced by the narrator’s oven-like apartment in the opening scene. In this reading, the man himself is the “loaf”. (The analogy of bread to man is not unreasonable, as both are traditionally spoken of as being brought from the earth by G-d.) But the locked room at the ending of the story – which was published in 1951 – hints at a more recent, and more ominous, use of ovens.
The story itself appears cyclical, with the closing passage almost identical to the beginning. At the end of the story, the Sabbath has ended, but the post office is still closed and the letter remains undelivered. The narrator is still alone. He’s still hungry, thirsty, and very very hot. And there’s no sign that his physical and spiritual torment is likely to end any time soon. I think the simplest explanation is that he’s in hell.
A Whole Loaf – S. Y. Agnon
Like Agnon’s work in general, ‘A Whole Loaf’ draws on traditional Jewish religious sources, but is thoroughly modern in style and theme (particularly in the themes of anxiety and indecisiveness). Also typically for Agnon, the story has a dream-like (or nightmare-like) quality.
The unnamed narrator is in Jerusalem at the end of a hot Sabbath day. His family are abroad (for reasons we never learn) and he has to fend for himself, which he is doing rather poorly. The simple tasks of procuring food and drink seem to elude him, even as the heat of the day is described in almost hyperbolic terms. In fact, the heat is described as emanating from the ceiling, walls, and floor of the narrator’s apartment – oven-like – so that he is literally baking.
Early in the story, the narrator encounters the Moses-like figure of Dr. Yekutiel Ne’eman, who gives him some letters to deliver to the post office, after scolding him for allowing his family to be separated from him. The narrator earnestly promises to do so, and momentarily experiences a feeling of real guilt at Ne’eman’s reproof, but mostly he seems to be motivated by “a desire to make Dr. Ne’eman feel more pleased.” We begin to suspect that this man has shallow relationships with his fellow human beings, and that he is a rather poor judge of character. His feelings of guilt and duty are equally shallow, and evaporate as quickly as they arise.
Agnon, as a devout Zionist, no doubt shared and endorsed Dr. Ne’eman’s rebuke, and it is safe to say that the story is, on one level at least, an allegory of the duty of the Jewish people to forsake the assimilated life of Europe with its decadent temptations and return to the Land of Israel.
(In the commentary of the translation I’m using, A Book that Was Lost, Alan Mintz and Anne Golomb Hoffman, eds., there’s some exposition of Agnon’s symbolism in the story, and it’s well worth reading. I myself am not a scholar, so I will confine myself to remarking on the plain sense of the story.)
The man resolves to take the letters to the post office, as he has promised Dr. Ne’eman, but he’s also hot and thirsty and dying for a decent meal; so he’s torn between going to the post office first or going to a hotel to grab a bite to eat, and spends most of the story dithering between these two courses of action.
“It is easy to understand the state of a man who has two courses in front of him,” he comments reasonably enough. But here and in a number of other places, he sounds insecure and seems to solicit the reader’s (or listener’s) agreement and sympathy for his situation. You can almost picture the guy with a pleading look on his face saying “You do understand, don’t you?”
In the second half of the story we meet Mr. Gressler, whom the narrator seems eager to please, even though Gressler is the one who struck the match that burned down the narrator’s home and books. (The narrator lived upstairs from the apostate textile merchant – whose wares were “like paper” – so this consequence was in no way unforeseeable.) Our narrator lets on to some mixed feelings toward Gressler following the fire, but in general seems to want to maintain cordial relations with him. I think he puts Gressler and Ne’eman on exactly the same level in his own estimation.
(As a biographical note, the house fire was not an abstract idea for Agnon, who lost his home and library to a fire in 1924.)
The one person the narrator feels unambivalent about is Mr. Hophni, the inventor of an improved mousetrap. (At first I thought the mousetrap detail might be the translator’s idiomatic rendering of some other phrase, since we have the expression in English, “build a better mousetrap”. But no, the story is talking about a literal rodent-catching device.) He finds Hophni insufferable. In particular, he finds Hophni’s bragging about his success objectionable. (Perhaps another measure of the narrator’s own insecurity.)
So when the narrator is offered a lift in Gressler’s carriage (a rarity in that place and time, we’re told), he happily accepts, but his happiness is short-lived when he sees Hophni coming aboard as a fellow passenger. Our narrator, now not only irritable from hunger and thirst but further provoked by the presence of Hophni, finally loses it and grabs the reins, causing the horses to panic and overturning the carriage. (His subsequent fear of being hit by a motorcar must be exaggerated, because if carriages were a rarity, how much more so motorcars.)
Psychologically, this is perfect: all through the story, the guy is incapable of making up his own mind and choosing a course of action, burdened by his doubts and anxieties. And when his frustration reaches the boiling point and he finally takes decisive action, it’s a disaster. I think we’ve all been there.
Two paragraphs near the end of the story – set off by repeated phrases before and after – appear to form a nightmare (or nightmare-within-a-nightmare) sequence.
The narrator, having stayed in the restaurant past closing time without ever getting his food (even the “whole loaf” of the title), finds himself locked inside. (The lock sounds “like the sound of a nail being hammered into the flesh” – a curious comparison, particularly in a Jewish story.) He is then paid a visit by a mouse, which he seems powerless to frighten away, as if physically immobilized. He expresses anxiety that the mouse might soon begin to gnaw on his body; from the anatomical progression envisioned in this scenario, we might suspect that there’s an element of sexual anxiety there as well. The mouse is then joined by a cat, whom the narrator expects to save him from the mouse. (We’re not told whether he is re-thinking his opinion of Hophni.) But the cat and the mouse take no notice of each other, instead gnawing on the bones of the left-over food, and the light in the room fades, leaving only the green glow of the cat’s eyes. Eventually the narrator wakens to see the cleaning staff and last night’s waiter. (“I took hold of my bones,” he says, in a final, disquieting echo of the previous night.)
The title of the story calls to mind the baking of bread, an image reinforced by the narrator’s oven-like apartment in the opening scene. In this reading, the man himself is the “loaf”. (The analogy of bread to man is not unreasonable, as both are traditionally spoken of as being brought from the earth by G-d.) But the locked room at the ending of the story – which was published in 1951 – hints at a more recent, and more ominous, use of ovens.
The story itself appears cyclical, with the closing passage almost identical to the beginning. At the end of the story, the Sabbath has ended, but the post office is still closed and the letter remains undelivered. The narrator is still alone. He’s still hungry, thirsty, and very very hot. And there’s no sign that his physical and spiritual torment is likely to end any time soon. I think the simplest explanation is that he’s in hell.
2020-08-19
How do we know what we know?
Why do we believe what we believe? How do we decide what is true, and what is important?
· internal consistency (details of the narrative agree with each other)
· external consistency (details of the narrative agree with information previously verified)
· insider details (information available only to an authentic source)
· dialog and dissent (narrative welcomes questions and challenges; fosters better understanding among divergent opinions)
· awareness of objections (narrative recognizes legitimate counter-arguments and seeks to refute them)
· nuance (recognition that a proposition may hold true in general and still admit of exceptions)
· the human voice (an intangible quality that may include a distinctive personality, awareness of ambivalence, self-analysis and self-criticism)
The internet is anarchical, and therefore makes great demands on the individual user in terms of critical thinking skills. How do we know to trust a site? We compare information from multiple sources, listen to different analyses, learn to weed out irrelevant input and compare the picture with what we know from our own previous experience.
With the traditional media, this is all delegated to the editor, publisher, producer, or university. Often we have to do this, because the material is specialized or technical in nature, or because individual contributors don't have the credibility to reliably provide the information we need.
*
Originally posted 2004.
2020-08-05
Behold their shining liberal utopias.
They were the smart ones, the
enlightened ones, the ones with all the answers. They were going to
show the way for the rest of us. Their wise governance was to be the
model that would inspire emulation across the country and around the
world.
So, are we impressed yet?
*
2020-08-04
Fifty governors walk into a bar ...
If you take 50 random people off the street, and you want to find out which ones are alcoholics, invite them all into a bar and buy them each ONE drink. And then watch to see what happens. Because some people can't stop at just one.
Those 50 people are the 50 state governors. The COVID-19 crisis gave them their first taste of unchecked, raw, 200-proof power. And we saw which ones got drunk on it.
Those 50 people are the 50 state governors. The COVID-19 crisis gave them their first taste of unchecked, raw, 200-proof power. And we saw which ones got drunk on it.
2020-07-29
Tech censorship.
facebook and youtube and twitter are ACTING like they've got something to hide. That's the thing. That's what they don't get. You may or may not have had an opinion about HCQ and C19, you may or may not think Stella Immanuel is a few sandwiches short of a picnic. But when the tech platforms suddenly come marching along in jackboots and disappearing articles and screaming about MISINFORMATION!!!! - they you've got to think something looks suspicious. They are showing with their own actions that there's something there.
2020-03-30
Hydroxychloroquine and chloroquine.
Italy and France are now prescribing hydroxychloroquine and chloroquine as treatments for coronavirus patients.
In France, the government caved to pressure from renowned Dr. Didier Raoult, who led the new additional study on 80 patients, results show a combination of Hydroxychloroquine and Azithromycin to be effective in treating COVID-19. Dr Didier Raoult, a professor of infectious diseases who works at La Timone hospital in Marseille, then declared in a video on YouTube that chloroquine was a cure for Covid-19 and should be used immediately.
Dr. Raoult reportedly walked out of the scientific advisory committee advising the government after allegations that the government was being influenced by the big pharmaceutical companies which wanted to block hydroxychloroquine because it was cheap, being out of patent.
In another report, France now allows drug chloroquine to be given to coronavirus patients with extreme case of the disease. Health Minister Olivier Veran said on Monday, “The anti-malarial drug chloroquine can be administered in France to patients suffering from the severest forms of the coronavirus but only under strict supervision.” Veran also cautioned: “The high council recommends not to use this treatment… with the exception of grave cases, hospitalized, on the basis of a decision taken by doctors and under strict surveillance.” ...
Nevada governor bans malaria drugs for coronavirus patients.
Nevada’s governor on Tuesday banned the use of anti-malaria drugs chloroquine and hydroxychloroquine to treat coronavirus patients.
Democratic Gov. Steve Sisolak’s executive order came after President Trump touted the medication as holding promise for combating the illness.
*
In France, the government caved to pressure from renowned Dr. Didier Raoult, who led the new additional study on 80 patients, results show a combination of Hydroxychloroquine and Azithromycin to be effective in treating COVID-19. Dr Didier Raoult, a professor of infectious diseases who works at La Timone hospital in Marseille, then declared in a video on YouTube that chloroquine was a cure for Covid-19 and should be used immediately.
Dr. Raoult reportedly walked out of the scientific advisory committee advising the government after allegations that the government was being influenced by the big pharmaceutical companies which wanted to block hydroxychloroquine because it was cheap, being out of patent.
In another report, France now allows drug chloroquine to be given to coronavirus patients with extreme case of the disease. Health Minister Olivier Veran said on Monday, “The anti-malarial drug chloroquine can be administered in France to patients suffering from the severest forms of the coronavirus but only under strict supervision.” Veran also cautioned: “The high council recommends not to use this treatment… with the exception of grave cases, hospitalized, on the basis of a decision taken by doctors and under strict surveillance.” ...
Nevada governor bans malaria drugs for coronavirus patients.
Nevada’s governor on Tuesday banned the use of anti-malaria drugs chloroquine and hydroxychloroquine to treat coronavirus patients.
Democratic Gov. Steve Sisolak’s executive order came after President Trump touted the medication as holding promise for combating the illness.
*
Door to door.
Rhode Island Gov. Gina Raimondo announced during a press conference on Friday that the state would take drastic steps to “pin-point” individuals who had recently traveled to New York in an attempt to stem the spread of COVID-19, the disease caused by the novel coronavirus. ... Raimondo also announced that, starting Saturday, the National Guard will work with local law enforcement to go “door-to-door” in the state’s coastal communities, asking if anyone has come from New York and requesting their contact information.
Impressive. Efficient. And if they can do that, they can damn well find illegal aliens.
*
Impressive. Efficient. And if they can do that, they can damn well find illegal aliens.
*
2020-03-29
China and COVID-19.
Via my friend Andy Ngo, Bruce Alyward, senior advisor to the Director General of the World Health Organization (WHO), dodges a question from Yvonne Tong from RTHK about prospects for Taiwan's admission to WHO.
'The World Health Organization’s (WHO) current Director-General and Marxist revolutionary Tedros Adhanom Ghebreyesus is so deeply in bed with the Chinese Communist Party (CCP) that he and his organization should be completely discredited and ignored when it comes to dealing with the Chinese coronavirus.'
Boris Johnson threatens "day of reckoning" for China.
'The World Health Organization’s (WHO) current Director-General and Marxist revolutionary Tedros Adhanom Ghebreyesus is so deeply in bed with the Chinese Communist Party (CCP) that he and his organization should be completely discredited and ignored when it comes to dealing with the Chinese coronavirus.'
Boris Johnson threatens "day of reckoning" for China.
Once the threat of COVID-19 has faded ...
... it will be instructive to see which leaders are the most reluctant to relinquish the "emergency powers" they have summarily assumed.
Emergency!
Leftists love "states of emergency" because then all normal constraints and expectations are waived. Day-to-day technical and managerial competence is no longer scrutinized because "it's an emergency!" Any kind of action, no matter how ill-advised, can be justified because it's "doing something".
And then comes the need to "restore order" ...
And then comes the need to "restore order" ...
2019-10-06
5780: The year so far.
Germany: 'A 23-year-old Syrian armed with a knife on Friday ran into a Berlin synagogue, and was arrested at the entrance. According to eyewitnesses, the Syrian yelled "Allahu akhbar" and anti-Israel statements. ...' He was questioned and released.
France: 'A staffer at Paris police headquarters who stabbed four colleagues to death on Thursday adhered to "a radical vision of Islam", an anti-terror prosecutor said Saturday, according to AFP. The 45-year-old computer expert had been in contact with members of Salafism, an ultra-conservative branch of Sunni Islam, and defended "atrocities committed in the name of that religion", Jean-Francois Ricard was quoted as having told reporters. ... The assailant, named as Mickael Harpon, was shot dead by a policeman, who was a trainee at the police headquarters. ... Harpon held a high-level "defense secrets" security clearance, which authorized him to handle sensitive information of national defense importance and would have subjected him to regular, stringent security checks.'
Australia: Twelve-year-old Jewish boy harassed, beaten, forced to kiss feet of Muslim boy. 'AFTER term two began, so did the antisemitic name-calling. “Jewish ape”, “Jewish n****r” and “Jewish gimp” were just some of the slurs hurled towards Taylor. He silently took the verbal abuse. ... BUT it was the reaction of the school – both immediately and in the ensuing weeks – that left Karen bemused and ultimately, devastated. They refused to label the incidents as antisemitic. ...'
Canada: 'On 29 Sept., 2019, antifa and allied left-wing protesters rioted outside an event in Hamilton, Ontario featuring Dave Rubin and conservative politician Maxime Bernier. "She was crying, hands were shaking," queer activist Jackson Gates tells me. "She was petrified."' Via my friend Andy Ngo.
France: 'A staffer at Paris police headquarters who stabbed four colleagues to death on Thursday adhered to "a radical vision of Islam", an anti-terror prosecutor said Saturday, according to AFP. The 45-year-old computer expert had been in contact with members of Salafism, an ultra-conservative branch of Sunni Islam, and defended "atrocities committed in the name of that religion", Jean-Francois Ricard was quoted as having told reporters. ... The assailant, named as Mickael Harpon, was shot dead by a policeman, who was a trainee at the police headquarters. ... Harpon held a high-level "defense secrets" security clearance, which authorized him to handle sensitive information of national defense importance and would have subjected him to regular, stringent security checks.'
Australia: Twelve-year-old Jewish boy harassed, beaten, forced to kiss feet of Muslim boy. 'AFTER term two began, so did the antisemitic name-calling. “Jewish ape”, “Jewish n****r” and “Jewish gimp” were just some of the slurs hurled towards Taylor. He silently took the verbal abuse. ... BUT it was the reaction of the school – both immediately and in the ensuing weeks – that left Karen bemused and ultimately, devastated. They refused to label the incidents as antisemitic. ...'
Canada: 'On 29 Sept., 2019, antifa and allied left-wing protesters rioted outside an event in Hamilton, Ontario featuring Dave Rubin and conservative politician Maxime Bernier. "She was crying, hands were shaking," queer activist Jackson Gates tells me. "She was petrified."' Via my friend Andy Ngo.
2019-09-12
Melanie Phillips: The need for a new enlightenment.
Melanie Phillips:
I won't get into the whole "good Enlightenment / bad Enlightenment" debate that is being argued by people much smarter and more knowledgeable than I am, but I do think this piece nails the central weakness of contemporary Western society: a loss of core values, and a self-destructive fear of making any intellectual or moral judgements at all.
Related: Here is Joseph Loconte on the need for a revival of Lockean Liberalism.
The fact that genocidal Nazism had arisen in Germany, the very heartland of high European culture, dealt a shattering blow to the West’s conception of itself as enlightened. At the same time, Britain became demoralised as a result of its post-war bankruptcy and loss of empire.Go to the link for the whole thing, which is excerpted from a longer (paid access) piece in The Times.
Such fundamental loss of self-belief made the West vulnerable to the idea spread by Marxist intellectuals that it was rotten at its core. A new culture was planned that would eradicate division, bigotry and war.
The ideas at the heart of this can be traced back to the 17th century Enlightenment and its great fallacy: the worship of reason that certain powerful European thinkers of the time placed in opposition to Christianity.
Today’s most influential secularists are squarely in that tradition. ...
We need nothing less than a new Enlightenment which conserves and builds rather than destroys.
I won't get into the whole "good Enlightenment / bad Enlightenment" debate that is being argued by people much smarter and more knowledgeable than I am, but I do think this piece nails the central weakness of contemporary Western society: a loss of core values, and a self-destructive fear of making any intellectual or moral judgements at all.
Related: Here is Joseph Loconte on the need for a revival of Lockean Liberalism.
Locke’s critics have blinded themselves to the bracing nature of his democratic vision: “But those whose doctrine is peaceable, and whose manners are pure and blameless, ought to be upon equal terms with their fellow-subjects.” Here is the only tenable solution to the challenge of religious diversity: equal justice under the law for people of all faith traditions.
No political doctrine has been more integral to the success of the United States, for no nation has been so determined to regard religious pluralism as a source of cultural strength. America’s experiment in human liberty and equality is profoundly Lockean. It is also, in some important respects, deeply Christian. Locke believed that the gospel message of divine mercy — intended for all — implied political liberalism. The founder of Christianity, he wrote, “opened the kingdom of heaven to all equally, who believed in him, without any the least distinction of nation, blood, profession, or religion.”
That'll teach her.
You might have heard not long ago that Democratic hopeful Marianne Williamson had been quoted as saying that conservatives were on occasion nicer, or at least not worse than, liberals. Now, Eric Bolling has shown her the error of her ways by publicly confronting her with her open-mike statement. Here's Newsweek:
"What does it say that Fox News is nicer to me than the lefties are? What does it say that the conservatives are nicer to me?" Williamson said after an interview with Eric Bolling on Sinclair Broadcast Group's America This Week last week. "It's such a bizarre world," she added.I love how Newsweek takes every opportunity to attack Williamson's credibility: she "claimed", she "asserted", she "attempted to explain". Still, you've got to give credit to Bolling, and to Newsweek, for giving such a beautiful illustration of exactly what Marianne Williamson was talking about.
"I didn't think the left was as mean as the right, they are," the activist and author asserted.
Bolling played the previously unreleased clip ahead of a follow-up Wednesday evening interview with the presidential candidate, confronting her over her criticism. Williamson was clearly caught off guard, explaining that she had previously been told that the clip would not be played.
"Well, what I was told was that if I came on your show, you wouldn't blast it out, and you just blasted it out," she said in response. "I don't even know where to go with that."
Bolling defended his decision to play the clip, despite allegedly saying he wouldn't. Williamson then attempted to explain her candid hot mic remarks.
Abraham Miller: After 9/11.
Abraham Miller in the American Spectator: You said you wouldn't forget.
Read the whole thing.
The system of competing tribes with different realities only works if there is an overarching sense of community. From the Europe of the Peace of Westphalia, 1648, emerged the idea of the nation state. This was the binding together of similar yet different peoples into a shared identity.
Three-hundred-plus years later, that ideal began to crumble. Devolution became the objective of peoples who found unity artificial. Minus the integrative loyalty of communism, Yugoslavia crumbled into different ethnic enclaves and civil war. Czechoslovakia broke into the Czech and Slovak Republics. The Soviet Union broke up into its pre-imperial past. Many African states devolved into tribalism.
Our strength is most definitely not our multiculturalism. Our strength is a multicultural society that possess a transformative sense of unity. Dramatic events like 9/11 rekindle that purpose. ...
Read the whole thing.
Victor Davis Hanson on the decline of higher education.
VDH on the downfall of the universities.
Go read the whole thing at the link. I came into early adulthood in the late 1970s and early '80s - probably would not have been a good candidate for college at that point in my life anyway (I was a mess), but in any case the trajectory of my life took a different direction.
What remains for us as adults today is to somehow build the institutions - either by rebuilding the universities, or by creating alternatives - for the passing down of important knowledge, traditions, and the spirit of inquiry.
Overwhelmingly liberal and often hippish in appearance, American faculty of the early 1970s still only rarely indoctrinated students or bullied them to mimic their own progressivism. Rather, in both the humanities and sciences, students were taught the inductive method of evaluating evidence in hopes of finding some common explanation of natural and human phenomena.
Yes, we studied “mere” facts—dates, names, grammar, syntax, and formulae—but deliberately to ground or refute theories with evidence and to illustrate and enhance argumentation. Essays bled red by old masters of English prose style, whose efforts were aimed at ensuring students could communicate effectively but also with a sense of grace. ...
What went wrong? The former students of the 1970s came into power and gradually began to reject the very code of conduct and training of those who taught them. And in turn they taught a new generation who for the first time had little first-hand knowledge of the great campus scholars and icons of the past. ..
Go read the whole thing at the link. I came into early adulthood in the late 1970s and early '80s - probably would not have been a good candidate for college at that point in my life anyway (I was a mess), but in any case the trajectory of my life took a different direction.
What remains for us as adults today is to somehow build the institutions - either by rebuilding the universities, or by creating alternatives - for the passing down of important knowledge, traditions, and the spirit of inquiry.
2019-09-11
2019-08-09
The problem with reforms.
Sometimes it happens that there's an injustice in society, and some people see it, and they organize to try to make things better. So far so good, but there's certain things that are gonna happen whether you want them to or not.
(1) People want to hear about what they're going to get, but not about what will be expected of them. So, "You won't be discriminated against anymore!" sounds great. Everybody's fine with getting rights and entitlements. But as for "Equality means equal responsibilities - you'll have to work like everybody else, follow the law like everybody else, no freebies and no favoritism" - nobody wants to hear that part.
(2) People get caught up in the romance of the struggle and can't let go. They look to it for both internal fulfillment and external validation. They get a charge out of marching with signs and chanting slogans, and they bond with others that way. And some become professional activists and actually depend on the struggle for a paycheck. So people become both emotionally and materially invested in it.
(3) The most sinister part is that there will always be people who join the movement caring nothing about the cause or about justice. They don't want to fix things; they want to tear everything down and build a new order on the rubble, with themselves at the top of the pyramid.
If you had explained all this to me when I was younger, I probably would have halfway believed it. Now that I've lived long enough to see it play out, I understand just how inevitable it is.
That doesn't mean don't work for reform. It does mean you need to know what you're getting into.
(1) People want to hear about what they're going to get, but not about what will be expected of them. So, "You won't be discriminated against anymore!" sounds great. Everybody's fine with getting rights and entitlements. But as for "Equality means equal responsibilities - you'll have to work like everybody else, follow the law like everybody else, no freebies and no favoritism" - nobody wants to hear that part.
(2) People get caught up in the romance of the struggle and can't let go. They look to it for both internal fulfillment and external validation. They get a charge out of marching with signs and chanting slogans, and they bond with others that way. And some become professional activists and actually depend on the struggle for a paycheck. So people become both emotionally and materially invested in it.
(3) The most sinister part is that there will always be people who join the movement caring nothing about the cause or about justice. They don't want to fix things; they want to tear everything down and build a new order on the rubble, with themselves at the top of the pyramid.
If you had explained all this to me when I was younger, I probably would have halfway believed it. Now that I've lived long enough to see it play out, I understand just how inevitable it is.
That doesn't mean don't work for reform. It does mean you need to know what you're getting into.
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