Thursday, 9/5/24

Culture

A key moment in modernity

One of the key moments in the creation of modernity occurs when production moves outside the household. So long as productive work occurs within the structure of households, it is easy and right to understand that work as part of the sustaining of the community of the household and of those wider forms of community which the household in turn sustains. As, and to the extent that, work moves outside the household and is put to the service of impersonal capital, the realm of work tends to become separated from everything but the service of biological survival and the reproduction of the labor force, on the one hand, and that of institutionalized acquisitiveness, on the other. Pleonexia, a vice in the Aristotelian scheme, is now the driving force of modern productive work.

Alasdair MacIntyre, After Virtue

Why essays?

Of all the literary genres, I am fondest of the essay, with its meandering course that (we hope) faithfully represents the meanderings of the human mind … certain images in advance and people will recur throughout this book, returning perhaps when you think we’re done with them. I write this way because none of the things that I care about most have ever proven susceptible to systematic exposition.

Alan Jacobs, Breaking Bread with the Dead (emphasis added)

Interrogating “Self-expression”

[A]lthough everything we do is self-expression, we normally describe an action as self-expression only to say “this is good.” Used that way, the term is powerful. For example, foul pictures and language weren’t formerly counted as free speech because they didn’t communicate ideas and arguments. Today, though, they are counted as free speech, just because we say they “express” the “self.” And of course, logically, they do. If I spout a stream of profanities, I may be expressing nothing more of myself than an urge to blow off steam. But I may also be divulging my desire for attention, my craving to sound tough, my enjoyment of filthiness, or even my inability to express a cogent argument.

But why should the term “self-expression” have such power to connect itself with our approval? Probably for at least two reasons. The first is that the idea of expressing ourselves validates our narcissism. The second is that it shields us from criticism.

J Budziszewski

Modern finance is a shell-game

John Lanchester:

Lending money where it’s needed is what the modern form of finance, for the most part, does not do. What modern finance does, for the most part, is gamble. It speculates on the movements of prices and makes bets on their direction. Here’s a way to think about it: you live in a community that is entirely self-sufficient but produces one cash crop a year, consisting of a hundred crates of mangoes. In advance of the harvest, because it’s helpful for you to get the money now and not later, you sell the future ownership of the mango crop to a broker, for a dollar a crate. The broker immediately sells the rights to the crop to a dealer who’s heard a rumour that thanks to bad weather mangoes are going to be scarce and therefore extra valuable, so he pays $1.10 a crate. A speculator on international commodity markets hears about the rumour and buys the future crop from him for $1.20. A specialist ‘momentum trader’, who picks up trends in markets and bets on their continuation (yes, they do exist), comes in and buys the mangoes for $1.30. A specialist contrarian trader (they exist too) picks up on the trend in prices, concludes that it’s unsustainable and short-sells the mangoes for $1.20. Other market participants pick up on the short-selling and bid the prices back down to $1.10 and then to $1. A further speculator hears that the weather this growing season is now predicted to be very favourable for mangoes, so the crop will be particularly abundant, and further shorts the price to 90 cents, at which point the original broker re-enters the market and buys back the mangoes, which causes their price to return to $1. At which point the mangoes are harvested and shipped off the island and sold on the retail market, where an actual customer buys the mangoes, say for $1.10 a crate.

Notice that the final transaction is the only one in which a real exchange takes place. You grew the mangoes and the customer bought them. Everything else was finance – speculation on the movement of prices. In between the time when they were your mangoes and the time when they became the customer’s mangoes, there were nine transactions. All of them amounted to a zero-sum activity. Some people made money and some lost it, and all of that cancelled out. No value was created in the process.

That’s finance. The total value of all the economic activity in the world is estimated at $105 trillion. That’s the mangoes. The value of the financial derivatives which arise from this activity – that’s the subsequent trading – is $667 trillion. That makes it the biggest business in the world. And in terms of the things it produces, that business is useless. (Source: lrb.co.uk)

John Ellis News Items

Word-of-the-day

Word of the day: coprophagia

Definition: gobbling up Tucker Carlson other than for a detailed exposé. (Note that there are three hyperlinks in the preceding sentence.)

I don’t think Carlson has lost his mind, or at least no more so than anyone who’s been politically radicalized has. He’s been engaged in a coherent, if despicable, ideological project for years. As far back as 2017, he was airing segments in Fox News prime time on the gypsy infiltration of America. He surrounded himself at the network with white-nationalist chuds. He’s become a committed postliberal. It was inevitable that he’d start pulling his chin one day about the supposed moral complexity of World War II.

There’s nothing unusual about populists Nazi-pilling themselves with historical revisionism in search of their next contrarian high. What’s unusual about Tucker is that he’s maintained a degree of national popularity and even mainstream acceptance as he goes about trying to make the world unsafe for democracy. 

How? He’s taking advantage of a leadership vacuum on the right.

Creeping fascism on the right has been a-creepin’ since at least 2016. If you’re shocked, shocked to find that there’s gambling going on in here in 2024, it can only be because you went out of your way for tribal reasons not to notice.

Nick Catoggio

Covering what others don’t

If there is a criticism I’ve gotten over the past several years it’s that I pay too much attention—and apply too much scrutiny—to the excesses of the illiberal left at the expense of the illiberal right. Wasn’t I ignoring the elephant and allowing myself to get distracted by the gnat?

My response to that is twofold.

The first is that there is no shortage of writers, reporters, and outlets focusing on the dangers of the far right. I saw the far left as conspicuously overlooked by people who otherwise take a great interest in political extremism. And I understand why they were averting their gaze: The social cost of noticing this subject is very high. Given that the job description of a journalist is to observe the world, uncover things in the public interest, and then tell the plain truth about it, choosing topics where others fall silent seems wise to me. It still does.

The second is that I have been concerned for years now that the illiberal ideology that has become increasingly mainstream on the political left—one that makes war on our common history, our common identity as Americans, and fundamentally, on the goodness of the American project—would inspire the mirror ideology on the right. 

And that is exactly where we find ourselves, with an illiberal left that defaces Churchill statues—and an illiberal right that defaces Churchill’s legacy. With a left that insists 1619 was the year of the true founding of America—and a right that suggests the Greatest Generation was something closer to genociders. With a left that sympathizes with modern-day Nazis in the form of Hamas—and a right that sympathizes with the original ones.

Bari Weiss

Public affairs

Military valor

[Adam] Kinzinger’s political stance—his willingness to criticize the most popular and feared figure in his party, when the overwhelming majority of his colleagues have either gone silent or defended the ex-president’s indefensible actions—can’t be understood apart from his military service.

“Because we ask [service members] to die for the country, we have to be willing to do the same thing. But”—here he turned incredulous—“we’re too scared to vote for impeachment, because we’re going to lose our job? Like, seriously?”

For most of Kinzinger’s colleagues, the answer is: Yes, seriously. When I asked Kinzinger how many Republican votes there would have been in favor of impeachment if it had been a secret ballot, he told me 150. Instead, there were only 10.

The Man Who Refused to Bow

Richard Lugar

Tuesday, a bronze statue of Richard Lugar was unveiled in Indianapolis, with considerable ceremony including a speech by, appropriately, Condoleeza Rice.

I recall when I first was awed by Lugar. At our County’s Lincoln Day dinner (the closest I ever got to being a partisan activist) around 1982 or 1983, he was the featured speaker. He spoke for a very long time, without notes, mostly about his trip to the Phillipines, which had just ended. He shot straight, eschewing the B.S. about Ferdinand Marcos. One of the “conservative” talking points of the day was that Marcos’ only opponents were communists. “Don’t you believe it,” Lugar essentially said. “His only supporters are the oligarchs of the country. Small business, the Chamber of Commerce types, oppose him strongly.”

It all seemed to cohere. I couldn’t give such a speech even with notes. That he’d been a Rhodes Scholar showed.

Lugar was the kind of statesman who’d have voted to convict Trump on the Articles of Impeachment. If more Republicans had his balls, Trump would be behind us by now.

Understudy to Russia’s role as whipping boy

Yesterday Politico dropped a story about how “former GOP officials are sounding the alarm over Trump’s Orban embrace.” Gosh, where would we be without Former GOP Officials, eh? The story attempts to demonize anyone who has anything to do with the Hungarian prime minister. Excerpt:

The Conservative Partnership Institute, a nerve center for incubating policies for a second Trump administration, co-sponsored a discussion in October 2022 about how to bring “peace in Ukraine” featuring Hungarian Minister of Foreign Affairs Peter Szijjarto.

Audience members included conservative policy and national security officials and GOP strategists, according to a person familiar with the meeting. Once seated, they were given pamphlets pushing unabashedly pro-Russia talking points.

“Russia has the will, strength, and patience to continue war,” warned the document, which was given to POLITICO by a participant. “U.S aid to Ukraine must be severely constricted and Ukrainian President Zelensky should be encouraged by U.S. leadership to seek armistice and concede Ukraine as a neutral country.”

“If the U.S. continues to enable war, it will result in the destruction of Ukraine and provoke further Russian aggression toward the West, with the potential for nuclear conflict,” it said.

You see what Politico is doing here? We are not supposed to evaluate these claims; we are supposed to reject them out of hand as “pro-Russian talking points.”

This is the same kind of manipulation the Blob used to manufacture consent of the American people to support the Iraq War. What, you think Arabs don’t deserve democracy? You want Iraq to create a mushroom cloud over an American city? You want the terrorists to win?!

The Orban government might be wrong in its analysis of the Ukraine war, but characterizing it as nothing more than “pro-Russian talking points” does a profound disservice to democratic publics in the US and Europe, who are financing NATO’s participation in this war. If Orban’s government is wrong, then explain how they’re wrong. Don’t talk to people like we’re morons.

Rod Dreher (who you can safely ignore because he just channels pro-Russian talking points).

The Best fall outcome, in the long-term, for the GOP

For the GOP, might the ingredient for long-term success be its defeat in the 2024 election? “The best possible outcome in November for the future of the Republican Party is for former President Donald Trump to lose and lose soundly,” Jonathan Martin wrote for Politico. “Trump will never concede defeat, no matter how thorough his loss. Yet the more decisively Vice President Kamala Harris wins the popular vote and electoral college the less political oxygen he’ll have to reprise his 2020 antics; and, importantly, the faster Republicans can begin building a post-Trump party,” Martin continued. “For most Republicans who’ve not converted to the Church of MAGA, this scenario is barely even provocative. In fact, asking around with Republicans last week, the most fervent private debate I came across in the party was how best to accelerate Trump’s exit to the 19th Hole. … Yes, moving past Trump in the aftermath of another defeat will hardly be easy. But it’s essential if Republicans want to become a viable national party once more.”

The Morning Dispatch

Politics more narrowly

Kamala Harris is an enemy of free speech

In 2019, well before the January 6 riot that ultimately led to President Trump’s Twitter ban, then–Senator Harris publicly and repeatedly called on Twitter to ban him. On October 1, 2019, in a letter to Dorsey, Senator Harris called Trump’s tweets “blatant threats,” and claimed that other users “have had their accounts suspended for less offensive behavior.” She tweeted at Twitter’s then-CEO Jack Dorsey, pleading with him “to do something about this.”

Apparently surprised by Harris’s casual use of her pulpit to call for Twitter to ban a sitting president, CNN’s Jake Tapper asked Harris in an interview: “How is that not a violation of free speech? The president has the same rights that you have, that I have. How would that not be a slippery slope to ban half the people on Twitter?” 

Harris doubled down: “I’ve heard that argument, but here’s the thing, Jake. A corporation—which is what Twitter is—has obligations and in this case, they have terms of use policy. Their terms of use dictate who receives the privilege of speaking on that platform and who does not. And Donald Trump has clearly violated the terms of use, and there should be a consequence for that,” she said [emphasis mine]. “Not to mention the fact that he has used his platform, being the president of the United States, in a way that has been about inciting fear and potentially inciting harm against a witness to what might be a crime against our country and our democracy.”  

In case Twitter had somehow failed to notice the directive, then–Senator Harris said: “And I am asking that Twitter does what it has done on previous occasions, which is revoke someone’s privilege because they have not lived up to the advantages of the privilege.”

Two weeks after the Tapper interview, at the Democratic primary debate on October 15, 2019, Harris repeated her call for Twitter to ban President Donald Trump from its platform. Harris claimed that the mass shooter at an El Paso Walmart had been “informed by how Donald Trump uses that platform.” She several times urged Elizabeth Warren, “Join me in saying his Twitter account should be shut down.” Even

Even Elizabeth Warren seemed appalled. She refused with a simple “No.” She is a law professor, after all. 

After that debate, Harris told Tapper flatly:  “The bottom line is you can’t say you have one rule for Facebook and another rule for Twitter. The same rule has to apply which is that there has to be a responsibility placed on social media sites to understand their power. They are directly speaking to millions of people without any level of oversight or regulation and that has to stop.” [empahsis mine]

Did you get that? It’s worth watching: Harris said social media sites should not be able to communicate information directly with the public without government oversight.

Abigail Shrier, Elon Musk, Mark Zuckerberg, and Our Government Censors

This item via Bari Weiss’s Free Press, as she does indeed cover what others don’t. (See above.)

Swing states

I don’t believe we have the luxury of writing in candidates’ names, particularly in swing states … As a conservative, as someone who believes in and cares about the Constitution, I have thought deeply about this and because of the danger that Donald Trump poses, not only am I not voting for Donald Trump, but I will be voting for Kamala Harris.

Liz Cheney

I have just one question: Is Wyoming really a swing state?

Trump’s off his game

I get the sense that the assassination attempt spooked him more than he’s willing to admit and also slowed him down. And yes, there are those niggling details about him being a nut, a narcissist, a boor, a bigot, a blowhard, a tornado of baloney — a man who, to borrow from an old joke, could commit suicide by leaping from his ego to his I.Q.

Bret Stephens


I suffer more from the humiliations inflicted by my country than from those inflicted on her.

Simone Weil, from a letter to Georges Bernanos.

I don’t do any of the major social media, but I have two sub-domains of the domain you’re currently reading: (a) You can read most of my reflexive stuff, my primal screams, here. (b) I also post some things on the only social medium I frequent, because people there are quirky, pleasant and real.

Liberal gerrymandering

I may have found a website that’s very relevant to a current preoccupation of mine: Postliberal Thought. For instance, apropos of my particular concern for religious freedom, what if the very definition of “religion” in our liberal order is gerrymandered in favor or the state waxing, religion waning?

To think that the liberal state allows for “freedom of religion” in some sort of metaphysical sense is quaint. In fact, the State is indifferent to particular religions because they operate within the stability of the juridical, public category of “religion,” and such variations are by definition socially irrelevant …

Within late liberalism, then, one has freedom of religion precisely to the extent that the State has defined religious content, per se, as not mattering to its order; as something private and so indifferent, like one’s favorite color. As soon as this is not the case, as soon as an opinion or action is understood to impinge on the rights of other legal personae or to affect their public options, these opinions or actions cease to be considered properly religious and are therefore eligible for regulation by the State, a phenomenon clearly on display in State action against bakers or florists who decline to participate in same-sex weddings …

It is imperative that we recognize the tautological nature of this discourse … “The secular” is really nothing more than a name for societies that use or operate “religion” in this manner – as a kind of holding pen for these private, personal actions that do not yet affect the State.

Within late liberalism, then, religions are simply voluntary associations relevant to particular aspects of their members’ private lives. As soon as a religion verges into non-religious aspects of members’ private lives, it becomes a cult; if it verges into coercion, it becomes a terrorist organization; if it mobilizes for political action it becomes a political party; and if it starts manufacturing and selling goods, it becomes a business. In a liberal order, these actions are generally understood as perversions because within its categorical schema the content of religion doesn’t belong in certain aspects of the private or in the public realms of politics or economics. So, liberal States tend to effectively outlaw such perversions. Or else, they must redefine the public to include them and the religious to exclude them … Hospitals matter socially and so they simply cannot be, in essence, religious – and so they must be eligible for direct state regulation. Such constant redefinition is the ongoing project of liberalism’s discourse on religious liberty which is necessarily as much about defining religion and keeping it in its proper private realm as it is about protecting it from public disturbance. The late liberal notion of religious liberty is ultimately about the maintenance of the irrelevance of the “religion” category itself. Religion is by definition free and can be identified as whatever we are free to do.

Religion is just one type within a whole category of similar phenomena, “morality” being perhaps the most fundamental. For example, for many decades now Christians have attempted to mount an effective opposition to what they have called “moral relativism.” What is meant by this concept? Christians can’t really mean that our late liberal opponents don’t believe in right and wrong. We know that isn’t the case … And yet, many Christians continue to talk about moral relativism. Why?

This behavior becomes intelligible when we understand that similar to religion, in the everyday liberal vernacular, the word “moral” is restricted in application to things that society is more-or-less relativistic about … It’s not that society has relegated all “lifestyle” choices to the relativistic category of morality. Light up a cigarette in polite company to prove that is not the case. Smoking is not a “moral” issue, it’s a public health issue, like obesity, and so an appropriate object of public disdain and censure. Rather, particular behaviors have become “moral” precisely because they are understood as socially irrelevant. The relativism comes before the morality; relativism is a criterion for the category … The word “morality” comes to mean something like: “things that we all know are relative and socially unimportant but concerning which Christians have historically tried to oppress us and would again if given the chance.” In this way, the late liberal concept of morality includes within it both moral relativism and the story of Christian opposition to moral relativism. And so, when Christians argue against “moral relativism” as if it were a real thing, they reinforce not only the liberal segmenting of human action into moral (i.e. relative) things and amoral (i.e. political) things, but the marginalization of Christianity as an ultimately tyrannical dogma that has been overthrown, but which remains a threat. They are paradoxically profoundly liberal in their illiberality because liberalism requires them for its internal coherence.

… One can “define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life” as long as one’s determination of that meaning, as D.C. Schindler has put it, amounts to nothing at all– at least nothing social. Liberalism provides a tidy, closed circle. This is what the so-called pluralism of liberalism ultimately amounts to. It is, in fact, a profound homogenization and enforcement of orthodoxies.

Andrew Willard Jones, What if the liberal concept of religion is the real problem?.

This blog was not light reading, but was very worthwhile. As I try to get some handle on American post-liberalism, I think I’ll be spending more time at Postliberal Thought.

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At the end of this blog appeared some utterly unfamiliar Latin, which I though might be fraught with meaning:

Cras mattis consectetur purus sit amet fermentum. Integer posuere erat a ante venenatis dapibus posuere velit aliquet. Aenean eu leo quam. Pellentesque ornare sem lacinia quam venenatis vestibulum.

So I ran it through Google translate:

Tomorrow a lot of tomato chili carrots fermentation. Whole to lay a previously sterilized protein was put outdoor bananas. Jasmine lion than football. Kids football television skirt and poisonous gas.

So I guess these guys aren’t always hyper-serious.

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You can read most of my more impromptu stuff at here. It should work in your RSS aggregator, like Feedly, should you want to make a habit of it.

I highly recommend blot.im as a crazy-easy alternative to Twitter (if you’re just looking to get your stuff “out there” and not pick fights).