Skip to main content

Home/ History Readings/ Group items tagged heterodox

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
Javier E

Free Black Thought: A Manifesto - Persuasion - 0 views

www.persuasion.community/...free-black-thought-a-manifesto

persuasion racism Critical Theory race Culture Politics epistemology perspective bias

shared by Javier E on 14 May 21 - No Cached
  • In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”
  • Growing out of the Critical Race Theory (CRT) movement, a culture of censorship has taken root in many of our institutions.
  • The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.
  • ...48 more annotations...
  • CRT makes two basic observations: First, that bias and prejudice exist not just in the hearts and minds of individuals, but also in society’s social structures and systems.
  • second, that bias embedded in systems is frequently invisible to the dominant class but perfectly perceptible to its victims
  • we must begin to attend in a serious way to heterodox black voices
  • Both of these observations are true at least some of the time
  • The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.
  • In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”
  • This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks
  • black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.
  • Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.
  • This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.
  • The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools
  • But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.
  • it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.
  • First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking
  • Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.
  • When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”
  • Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.
  • Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.
  • There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.
  • This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.
  • Second, oppressed people, like all people, are sometimes wrong.
  • Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight
  • Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”
  • one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.
  • Third, marginalized communities are diverse.
  • To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.
  • “The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”
  • It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:
  • Today, Black people are no less diverse in their political views than they’ve been through the ages.
  • Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.
  • Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.
  • If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.
  • Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.
  • Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend
  • Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California
  • The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.
  • In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”
  • We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.
  • Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”
  • A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”
  • Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”
  • Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?
  • Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.
  • So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.
  • Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease
  • Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”
  • We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation
  • We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.
Javier E

Who Decides What's Racist? - Persuasion - 0 views

www.persuasion.community/...who-decides-whats-racist

Culture Politics

shared by Javier E on 14 May 21 - No Cached
  • Growing out of the Critical Race Theory (CRT) movement, a culture of censorship has taken root in many of our institutions.
  • CRT makes two basic observations: First, that bias and prejudice exist not just in the hearts and minds of individuals, but also in society’s social structures and systems.
  • second, that bias embedded in systems is frequently invisible to the dominant class but perfectly perceptible to its victims
  • ...48 more annotations...
  • Both of these observations are true at least some of the time
  • The problem is that the second—sometimes referred to as “standpoint epistemology”—contends that only minorities have standing to articulate a view on race and racism.
  • In her book What Does It Mean to Be White?, Robin DiAngelo puts it this way: “Sometimes I am asked, ‘But what if the person of color is wrong and what they think is racism isn’t racism at all?’ To this I say that people of color are much more qualified than we are to make this determination. My not being able to see racism is unrelated to its reality.” Anyone who proffers an alternative perspective can be accused of “privilege.”
  • Given America’s history of racism, we do have a special obligation to listen closely when marginalized people talk about their experience: The victims of racism will indeed have insights that others cannot possibly glean on their own.
  • There’s a difference between listening to someone’s experience and tying oneself to their entire worldview. Challenging someone’s viewpoint should not be taken as invalidating their feelings.
  • it tends to go like this: Defer to my lived experience; my lived experience reveals that critical race theory is true; you, too, must abide by critical race theory.
  • First, insisting that large swaths of people keep quiet is not a sustainable moral undertaking
  • Calling on those deemed privileged to mute themselves permanently on issues of race and racism only engenders resentment.
  • We will never effectively address our problems, however, if one set of voices claims unique insight and seeks to shut out the rest from the discussion.
  • But I cannot agree that, in making space for marginalized voices, everyone else should defer to whatever ideological claims members of a minority group attach to their definition of racism.
  • Lived experience, while important, is just one data point in understanding social reality. Being oppressed doesn’t give anyone a monopoly on wisdom, even about oppression. Indeed, our experience can bias our insight
  • Third, marginalized communities are diverse.
  • “The spectrum of thought amongst African Americans is and has always been much broader and multifarious than commonly perceived,” he writes. “Neglect of that fact has led to a homogenization that has tended to submerge African American individuality.”
  • Today, Black people are no less diverse in their political views than they’ve been through the ages.
  • Who alone speaks for a marginalized people? I, for one, will listen to anyone willing to talk with me.
  • Fourth, oppressed people around the world hold claims that directly contradict those of other oppressed people.
  • If you agree that one oppressed group has standing to define reality, it’s hard to argue that all oppressed people around the world don’t have similar standing to define their narratives of oppression, some of which conflict with each other.
  • Fifth, once you allow someone else to define reality for you, you never know where it will take you. You’ve now outsourced your analysis to a third party, who may down the line make absurd statements or engage in untenable behavior that you now feel compelled to defend
  • Second, oppressed people, like all people, are sometimes wrong.
  • The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.
  • In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”
  • Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”
  • This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks
  • black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.
  • we must begin to attend in a serious way to heterodox black voices
  • This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.
  • When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”
  • Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.
  • Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.
  • This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.
  • The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools
  • one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.
  • To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.
  • It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:
  • Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”
  • In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”
  • The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.
  • Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California
  • Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”
  • A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”
  • Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.
  • Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?
  • Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.
  • So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.
  • Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease
  • Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”
  • We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation
  • We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.
Javier E

How Joe Rogan Remade Austin - The Atlantic - 0 views

www.theatlantic.com/...679568

influencer texas bro culture culture media podcast politics us

shared by Javier E on 15 Sep 24 - No Cached
  • the essence of the Joe Rogan brand: He is bawdy around his fans, respectful of his wife, loyal to his friends, and indulgent with his golden retriever, who has 900,000 followers on Instagram. He maintains a self-deprecating sense of humor that’s rare among men who could buy an island if they wanted one
  • His politics defy easy categorization—he hates Democratic finger-wagging but supports gay marriage and abortion rights. (“I’m so far away from being a Republican,” he said on a podcast in 2022.) He voted for a third-party candidate in 2020, and in early August expressed his admiration for Robert F. Kennedy Jr
  • He sees himself as an outsider, nontribal, just an average Joe. The best way to think of him, one of my friends told me, is as if “Homer Simpson got swole.”
  • ...25 more annotations...
  • Another way to think of him: as perhaps the single most influential person in the United States. His YouTube channel has 17 million subscribers. His podcast, The Joe Rogan Experience, which launched in 2009, has held the top spot on the Spotify charts consistently for the past five years
  • Go to a cocktail mixer, an ayahuasca party, or a Brazilian-jiu-jitsu gym here and you might run into Tim Ferriss, the author of The 4-Hour Workweek; or the podcasters Lex Fridman, Chris Williamson, Ryan Holiday, Michael Malice, or Aubrey Marcus. Elon Mus
  • Rogan and his fans are often called “heterodox,” which is funny, because this group has converged on a set of shared opinions, creating what you might call a heterodox orthodoxy:
  • Diversity-and-inclusion initiatives mean that identity counts more than merit; COVID rules were too strict; the pandemic probably started with a lab leak in China; the January 6 insurrection was not as bad as liberals claim; gender medicine for children is out of control; the legacy media are scolding and biased; and so on
  • The Roganverse neatly caters to this audience because it is, in essence, a giant talk-show circuit:
  • The heterodox sphere has low trust in institutions—the press, academia, the CDC—and prefers to listen to individuals
  • Follow his Instagram, and his tastes soon become apparent: energy drinks, killing wild animals, badly lit steaks, migraine-inducing AI graphics, dad-rock playlists, and shooting the breeze with his buddies.
  • Rogan’s support of Gillis demonstrates why members of his inner circle are so loyal to him. Not only has Rogan personally boosted their careers on his podcast and in his club, but his popularity has forced the comedy industry to recalibrate its tolerance for offense.
  • What fans love about Rogan is the same thing his critics hate: an untamable curiosity that makes him open to plainly marginal ideas. One guest tells him that black holes are awesome. A second tells him that the periodic table needs to be updated because carbon has a “bisexual tone.” A third tells him that a deworming drug could wipe out COVID. He approaches all of them—tenured professors, harmless crackpots, peddlers of pseudoscience—with the same stoner wonderment.
  • Media Matters for America, a progressive journalism-watchdog organization, has accused Rogan and his guests of using his podcast to “promote conspiracy theorists and push anti-trans rhetoric.”
  • The liberal case against Rogan usually references one of two culture-war flash points: COVID and gender
  • “Free health care—yes!” Rogan tells his audiences these days onstage in Austin, riffing on the political demands of the left. “Education for all—right on! … Men can get pregnant—fuck! I didn’t realize it was a package deal.”
  • During the pandemic, The JRE also drew audience members who were frustrated with the limits of acceptable discussion, at a time when Facebook and YouTube were banning or restricting what they labeled misinformation. Rogan didn’t accept the proposition that Americans should shut up and listen to mainstream experts, and that led to him hosting vaccine denialists and conspiracists, and promoting an unproven deworming drug as a treatment for COVID
  • noble lie. This refers to the fact that Anthony Fauci initially told regular people not to wear masks in part because he was worried about supply shortages for doctors and nurses, but it has come to stand in for the wider accusation that public-health experts did not trust Americans with complex data during the pandemic, and instead simply told them what to do.
  • Her experience echoes that of other Rogan fans on the coasts, for whom the pandemic brought the realization that their values differed from those around them; at the time, the persistence of masking was a visible symbol of that difference. “It’s the Democrats’ MAGA hat,” Rogan told a guest in November 2022. “They’re letting you know, I’m on the good team.” Move to Texas, went the promise, and you won’t have to see that anymore.
  • When I visited the UATX offices, in an Art Deco building in downtown Austin, the provost, Jacob Howland, told me that he wanted “to get the politics out of the classroom,” and that faculty members will have succeeded if the students can’t guess how they vote from what they say in class. Just as in Rogan’s comedy club, smartphones are banned in class—“so that students can’t be distracted by them, or, for example, record other students and tell the world, ‘Oh, you know, this student had this opinion, and it’s unacceptable, and I’m putting it out there on TikTok.’ ”
  • Many on the left, however, suspect that heterodox just means “right-wing and in denial.” An attendee at last year’s Forbidden Courses sent me a slide showing survey results about the students’ political leanings: Out of 29 respondents, 19 identified as conservative
  • One major UATX donor is Harlan Crow, the billionaire who has bankrolled Supreme Court Justice Clarence Thomas’s lifestyle for years; he sat in the back of some 2023 summer-school lectures. Another is the Austin-based venture capitalist Joe Lonsdale, who co-founded Palantir with Peter Thiel and others. He recently gave $1 million to a pro-Trump super PAC.
  • The Joe Rogan coalition may indeed represent a real strand in American intellectual and political life—a normie suspicion of both MAGA hats and eternal masking, mixed with tolerance for kooky ideas. But it is fracturing.
  • Today, fractures are obvious across the wider anti-woke movement—and they must be serious, because people have started podcasting about them.
  • There’s a real tension in the Roganverse between the stated desire to escape polarization and the appeal of living in an endless 2020, when the sharp definition of the opposing sides yielded growing audiences and made unlikely political alliances possible.
  • Those contradictory impulses are evident in Austin. Jon Stokes, a co-founder of the AI company Symbolic, described the city to me as the “DMZ of the culture wars,” while the podcaster David Perell put it like this: “Moving to Austin is the geographical equivalent of saying ‘I don’t read the news anymore.’ ”
  • relentless criticism from the left has pushed him and his fellow travelers closer to people who talk like this. Look at Elon Musk, who has developed an obsession with defeating the “woke mind virus” and an addiction to posting about his grievances.
  • During his stand-up set, Rogan said that Jones was right about the existence of “false flags”—events staged by the government or provocateurs to discredit a cause. Then he whispered to himself that Jones had gotten “one thing wrong.” He had gotten a lot of things right too, Rogan said at normal volume. Then his voice dropped again: “It was a pretty big thing, though.”
  • Rogan is a guy who started a podcast in 2009 to smoke weed with his fellow comics and talk about martial arts—and who, like many Americans, has taken part in a great geographical sorting, moving to be closer to people whose values he shares. He speaks to people who feel silenced, both elite and normie, even as he’s turned the very idea that opinions like his are being “silenced” into a joke in itself.
Javier E

When Heterodoxy Goes Too Far - The Atlantic - 0 views

www.theatlantic.com/...680495

heterodox thinker trump politics culture

shared by Javier E on 06 Nov 24 - No Cached
  • What I observed this past summer, as Joe Biden’s campaign self-immolated and Kamala Harris seized the nomination, was a more general exhaustion among many heterodox thinkers, and a disinclination to support the alternative to Trump that was now on offer. Harris, many agree, is not an ideal candidate. But given the enormous stakes, I wanted to understand how anyone not already ensorcelled by the cult of MAGA could hesitate to support her.
  • I reached out to two of the most thoughtful heterodox commentators I know in an earnest attempt to take this ambivalence seriously. Kmele Foster and Coleman Hughes
  • Both are “Black,” though Hughes is an ardent advocate for colorblindness (he wrote a book this year called The End of Race Politics) and Foster (like me) rejects racial categories. They represent, in my view, the steel-man version of heterodox perspectives, and neither, they confirmed to me this week, is planning to vote.
  • ...6 more annotations...
  • Despite his fears of Trump’s fascist tendencies, Hughes found the reality of the Trump administration much less dramatic. “He governed a lot more like a normal Republican,” he said. “In fact, many of his policies would be seen as not right-wing enough.” He’s learned, he told me, to “discount” much of what Trump says: “It’s basically just his businessman instinct. He literally talks about this in The Art of the Deal. You start by saying something crazy, and then you walk your way back to a point of leverage in negotiations.”
  • Harris, whom he sees as aligned with Alexandria Ocasio-Cortez and Bernie Sanders, and “deeply destructive to the long-term flourishing of the country.” When it comes to foreign policy, “I haven’t seen even a 10-second clip of her impressing me by analyzing anything going on in the world related to geopolitics, foreign conflicts and so forth,” he told me. “I have basically zero signals of her competency as a manager or executive.”
  • Foster is most concerned about “the excesses of the culture war” and how, “when they become a part of the bureaucracy, whether it’s on a university campus or within the federal government, [they] can actually become weirdly totalitarian,” he told me. He thinks the left is blind to the fact that it, too, has “a profound capacity for the abuse of power.” He pointed, among other examples, to “gender issues,” the movement to defund the police, and the criminal prosecutions of Trump, which, he said, have “a political taint” to them.
  • Many of the concerns Hughes and Foster raise are compelling. And yet, to a disconcerting degree, it all seems beside the point—as though we are debating the temperature of the water and the features and specifications of the life rafts as our proverbial ship is sinking.
  • Both Hughes and Foster were signatories on the Harper’s letter of 2020, a bipartisan statement against creeping illiberalism. (I was one of the writers of the letter.) It has frequently been misrepresented by its critics as an anti-woke document, but it began with an explicit condemnation of Donald Trump, “who represents a real threat to democracy.” As Mark Lilla, one of the letter’s other writers, noted recently in The New York Review of Books, this election is not ultimately about change or policy, or even about blocking Trump; “it is more fundamentally about preserving our liberal democratic political institutions.”
  • If we cannot manage that, with whatever flawed custodian we have been provided, we may look back on these nuanced policy discussions as an extravagant luxury that we squandered.
Javier E

Japanese Culture: 4th Edition (Updated and Expanded) (Kindle version) (Studies of the W... - 0 views

DIIGO_FILE_HOME/7ui9/4fa89d2520bc3c91838bed27d06f1829

japan culture language values book notes

shared by Javier E on 18 Dec 18 - No Cached
  • It is fitting that Japan’s earliest remaining works, composed at a time when the country was so strongly under the civilizing influence of China, should be of a historical character. In the Confucian tradition, the writing of history has always been held in the highest esteem, since Confucianists believe that the lessons of the past provide the best guide for ethical rule in the present and future. In contrast to the Indians, who have always been absorbed with metaphysical and religious speculation and scarcely at all with history, the Chinese are among the world’s greatest record-keepers.
  • he wrote that it is precisely because life and nature are changeable and uncertain that things have the power to move us.
  • The turbulent centuries of the medieval age produced many new cultural pursuits that catered to the tastes of various classes of society, including warriors, merchants, and even peasants. Yet, coloring nearly all these pursuits was miyabi, reflected in a fundamental preference on the part of the Japanese for the elegant, the restrained, and the subtly suggestive.
  • ...65 more annotations...
  • “Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9
  • there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.
  • If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.
  • Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,
  • One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”
  • The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”
  • Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.
  • Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.
  • the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.
  • The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.
  • In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.
  • peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.
  • True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).
  • the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let
  • One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).
  • Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).
  • But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.
  • Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).
  • Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.
  • At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.
  • Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.
  • The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.
  • Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,
  • Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.
  • The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.
  • Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,
  • the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.
  • The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,
  • The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:
  • Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.
  • Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.
  • Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,
  • Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.
  • what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.
  • there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.
  • aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;
  • During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.
  • The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.
  • They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.
  • “[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions
  • Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.
  • Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.
  • We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,
  • The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.
  • One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.
  • The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.
  • it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.
  • Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.
  • The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.
  • Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,
  • Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.
  • the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.
  • The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.
  • places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.
  • ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.
  • the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.
  • there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.
  • Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.
  • With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.
  • It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;
  • The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.
  • These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.
  • In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.
  • The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.
  • If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.
Javier E

Dinesh D'Souza's cramped quarters in the Ideas Industry - The Washington Post - 0 views

www.washingtonpost.com/...as-place-in-the-ideas-industry

ideas intellectual partisan propaganda

shared by Javier E on 24 Aug 18 - No Cached
  • both Frum and D’Souza changed since the 1980s, but they have tacked in different directions.
  • Frum still identifies as a conservative. But he opposed Barack Obama without thinking of him as un-American or the devil incarnate. For that act of moderation, he lost some affiliations but cemented his status as a heterodox public intellectual during a time when folks only wanted to hear from partisan thought leaders.
  • I discussed D’Souza’s (d)evolution in “The Ideas Industry” as “modern exemplar of a successful partisan intellectual.” To elaborate further:
  • ...5 more annotations...
  • In a review of his book on Obama’s governing philosophy, The Weekly Standard castigated D’Souza for “misstatements of fact, leaps in logic, and pointlessly elaborate argumentation.” D’Souza’s later books received praise from some politicians, such as Newt Gingrich. Conservative intellectuals, however, largely disowned or ignored D’Souza’s theses
  • So is this merely a tale of one intellectual losing power while drifting toward the center while another intellectual is gaining power by becoming more partisan? No, because there are few tidy endings in “The Ideas Industry.”
  • Frum remains a well-read columnist in the Atlantic who frequently writes essays that engage intellectuals from all sides. D’Souza lost the respect of intellectuals across the political spectrum  more than a decade ago. The only reason any serious person engages with D’Souza in 2018 is to perform the intellectual equivalent of telling the loudmouth drunk at the end of the bar to shut up about his crackpot Kennedy assassination theories.
  • Once you migrate into the ultra-partisan corner, there really is no way out. D’Souza pretty much acknowledged this to The Washington Post during the Washington premiere of “Death of a Nation,” saying, “I would love to reach the middle-of-the-road guy, the guy on the fence. But I also am realistic enough to recognize that it’s going to be predominantly Republicans and conservatives who come to the film.”
  • D’Souza has morphed from an intellectual into an entrepreneur. He has had some success with his right-wing propaganda films.
manhefnawi

Georges I & II: Limited Monarchs | History Today - 0 views

www.historytoday.com/...georges-i-ii-limited-monarchs

Kings George I and II English Monarchs

shared by manhefnawi on 22 May 18 - No Cached
  • Their reigns were crucial for the solid establishment of the constitutional and political conventions and practices known as the Revolution Settlement after James II and VII’s replacement by William III in 1689. The legislation that made it up (which included the 1701 Act of Settlement enshrining the claim to the British throne of Sophia of Hanover, mother of the future George I was passed from 1689, but much of the political settlement was not solidified until after 1714
  • Although the consequences of this new polity were less dramatic than those stemming from the personal union of England and Scotland under James VI and I in 1603, this had been by no means clear when the new dynastic personal union was created
  • Both George I and George II sought to use British resources to help secure gains for Hanover. George I sought to win territories  from the partition of the Swedish empire and to place a westward limit on the expansion of Russian power under Peter the Great. George II pursued Hanoverian territorial interests in neighbouring principalities, especially in Mecklenburg, East Friesland and Osnabrück
  • ...24 more annotations...
  • After Walpole’s fall over his handling of the war with Spain in 1742, which George II had very much opposed, the King backed John, Lord Carteret only to be forced to part with him twice: in 1744 and 1746
  • The Hanoverian ambitions of both kings made their British ministries vulnerable to domestic criticism and Hanover itself to foreign attack, but they learned, however reluctantly, to accept the limitations of their position.
  • As the monarch remained the ultimate political authority, his court remained the political centre, since it provided access to him
  • While it is true that George II’s closet was not as powerful as Henry VIII’s privy chamber, the insignificance of the Hanoverian Court has been overdone.
  • George I and George II both detested the Tories as the party whose ministry had negotiated the Peace of Utrecht in 1713, which ended the War of the Spanish Succession (in which George II had fought), and abandoned Britain’s allies, including Hanover. George I and George II both suspected the Tories of Jacobite inclinations and were alienated by Tory opposition to their commitments to Continental power politics
  • This forced both kings to turn to the Whigs, limiting their ability to break away in the event of a dispute. The rulers had to make concessions in ministerial and policy choices. George I fell out with Walpole and his brother-in-law and political ally, Charles Viscount Townshend, in 1717 when the ministers opposed his Baltic policy and supported his son, George, Prince of Wales, in the first of those hardy perennials of Hanoverian royal politics, a clash between monarch and heir
  • Similarly, George II came to the throne in 1727 determined to part with Walpole, but he swiftly changed his mind when he realised that it was expedient to keep the minister if he wanted to enjoy parliamentary support, have the public finances satisfactorily managed, and retain the stability of Britain’s alliance system
  • Instead, much of the credit for Britain’s modern constitutional monarchy rests with those who redefined the royal position between 1689 and 1707, and then made it work over the following half-century
  • Cumberland’s eventually successful generalship at Culloden serves as a reminder of the extent to which Britain had to be fought for from 1688, just as Continental dynasties such as the Bourbons in Spain in 1704-15 had to fight to establish themselves in succession wars
  • The role of the Crown was still central. However constrained and affected by political exigencies, monarchs chose ministers. General Thomas Erle, a long-standing MP, wrote in 1717, ‘The King is certainly master of choosing who he thinks fit to employ’.
  • If monarchs needed to appoint and, if necessary, sustain a ministry that could get government business through Parliament, this was a shifting compromise, and one subject to contingency and the play of personality
  • Walpole was also expected to find money for George’s female German connections, and to spend time as a courtier, attending on the royal family, as on July 3rd, 1724, when he was present at George I’s review of the Foot Guards in Hyde Park. Similarly, Newcastle and even Pitt had, at least in part, to respond to George II’s interests and views
  • Both kings were pragmatists, who did not have an agenda for Britain, other than helping Hanover. In this they present a contrast with George III
  • Neither man sought governmental changes akin to those introduced by Peter the Great or by Frederick William I of Prussia. Neither George had pretensions to mimic the lifestyle of Louis XIV or the Emperor Charles VI. Instead, they presented themselves in a relatively modest fashion, although both men were quite prepared to be prodded into levées, ceremonies and other public appearances
  • George II had the Guards’ regimental reports and returns sent to him personally every week, and, when he reviewed his troops he did so with great attention to detail
  • Strong Lutherans, George I and George II were ready to conform to the Church of England. Although they sponsored a number of bishops whose beliefs were regarded as heterodox, they were not seen as threats to the Church of England as compared to that presented by the Catholic Stuarts
  • Neither George I nor his son did much to win popularity for the new order (certainly far less than George III was to do), but, far more crucially, the extent to which they actively sapped consent was limited. This was crucial when there was a rival dynasty in the shape of the Stuarts, with ‘James III’ a claimant throughout both reigns
  • Ultimately George I and George II survived because they displayed more stability, and less panic, in a crisis than James II and VII had shown in 1688
  • Both rulers also sought to counter Hanoverian vulnerability to attack from France or Prussia.
  • Georges I and II benefited from the degree to which, while not popular, they were at least acceptable
  • By the close of George II’s reign, Britain had smashed the French navy and taken much of the French empire, becoming the dominant European power in South Asia and North America
  • International comparisons are helpful. In Sweden in 1772, Gustavus III brought to an end the ‘Age of Liberty’.
  • Hereditary monarchy placed less emphasis on individual ability than did its ‘meritocratic’ counterpart, whether electoral (kings of Poland) or dictatorial (Cromwell, Napoleon); but it had an important advantage in the form of greater continuity and therefore stability
  • his form was to prove a durable one, and it provided a means to choose, an agreed method of succession, and a way to produce individuals of apparent merit. This system, however, had only been  devised in response to the unwanted breakdown of rule by the British Crown. Within Britain no such expedient was necessary, nor appeared so. The world of Georges I and II was one in which republicanism found little favour in Britain
Javier E

Biden Is Just as Risky as Bernie - The Atlantic - 0 views

www.theatlantic.com/...608128

Democratic party strategy culture crisis politics

shared by Javier E on 20 Mar 20 - No Cached
  • The Democratic Party’s culturally and ideologically heterodox composition, and its proportionate-allocation system, means that any one faction will struggle to dominate the others.
  • The coalitional nature of the Democratic Party makes for less ideological discipline, but it also cultivates qualities necessary for multiracial democracy: tolerance, empathy, and the willingness to share power with those who are different from you. Without those qualities, political parties descend into authoritarianism.
  • Although simply restoring the status quo ante might be a persuasive political argument to a majority of Democrats and perhaps even a majority of Americans, governing from that assumption would leave the country vulnerable to another takeover by an authoritarian demagogue, just as it was in November 2016.
knudsenlu

Misunderstanding the Victims of the Sinai Massacre - The Atlantic - 0 views

www.theatlantic.com/...546752

sufi misunderstanding massacre Islam

shared by knudsenlu on 26 Nov 17 - No Cached
  • What are Sufis? This was a question many were asking after at least 305 Egyptians were massacred on Friday in the Sinai. They were killed in an assault by Islamist militants (likely from the local Islamic State affiliate, although the group has not yet made a claim of responsibility) on Al Rawdah mosque, which is commonly described as a “Sufi mosque.” The implication is that its congregants observed a more “mystical” version of Islam, one that, for example, venerates saints. While such a description is not necessarily inaccurate—it is common to refer to mosques by their apparent ideological or spiritual orientation—like most things related to Islam, it’s a bit more complicated. Many Sufis do not self-define as Sufis, since for them, this is just how Muslims practice—and have always practiced—Islam.
  • For most of Islamic history, Sufism wasn’t considered as something apart. That it is today has much to do with the rise of Islamism, which is generally perceived as anti-Sufi.
  • To describe Sufis as “tolerant” and “pluralistic” may also be true, but doing so presupposes that non-Sufi Muslims aren’t tolerant or pluralistic. On the other hand, describing Sufis as heterodox, permissive, or otherwise less interested in ritual or Islamic law is misleading.
  • ...3 more annotations...
  • The idea that Sufis are inherently non-violent or pacifist is similarly ahistorical. Some of the most famous Islamic rebellions were led by Sufis like Sudan’s Mohamed Ahmed, who declared himself Mahdi, or “the redeemer,” and Abdelkader in Algeria.
  • These are far from mere semantic discussions. They inevitably shape the subtext of so many conversations around Islam and politics. Western governments are susceptible to exoticizing Sufis and elevating them as the better, peaceful Muslims. But to see one group of Muslims as better means seeing other Muslims as problems to be solved. Westerners, most of whom have heard of Rumi’s poetry, but have little idea who the Mahdi is, will, naturally, prefer this idea of pacifist, apparently apolitical Muslims, only to find out that most Muslims are just, well, Muslims.
  • In this respect, the mosque that Islamist militants so brutally attacked in Egypt was something more than a Sufi mosque; it was, simply, a mosque.
Javier E

Opinion | The Future of Nonconformity - The New York Times - 0 views

www.nytimes.com/...stack-newsletters-writers.html

history culture intellectual conformity openness diversity exclusion anti-intellectualism

shared by Javier E on 25 Jul 20 - No Cached
  • Like other realms, American intellectual life has been marked by a series of exclusions
  • The oldest and vastest was the exclusion of people of color from the commanding institutions of our culture.
  • Today, there’s the exclusion of conservatives from academic life. Then there’s the exclusion of working-class voices from mainstream media.
  • ...20 more annotations...
  • Then there’s the marginalization of those with radical critiques — from say, the Marxist left and the theological right.
  • Intellectual exclusion and segregation have been terrible for America, poisoning both the right and the left.
  • A president who dispenses with the pen inevitably takes up the club
  • For many on the right the purpose of thinking changed. Thinking was no longer for understanding. Thinking was for belonging.
  • Thinking was for conquest: Those liberals think they’re better than us, but we own the libs.
  • Thinking itself became suspect. Sarah Palin and Donald Trump reintroduced anti-intellectualism into the American right: a distrust of the media, expertise and facts
  • Conservatives were told their voices didn’t matter, and many reacted in a childish way that seemed to justify that exclusion. A corrosive spirit of resentment and victimhood spread across the American right — an intellectual inferiority complex combined with a moral superiority complex.
  • Intellectual segregation has been bad for the left, too.
  • It produced insularity. Progressives are often blindsided by reality
  • fragility. When you make politics the core of your religious identity, and you shield yourself from heresy, then any glimpse of that heresy is going to provoke an extreme emotional reaction.
  • conformity. Writers are now expected to write as a representative of a group, in order to affirm the self-esteem of the group. Predictability is the point.
  • In some ways the left has become even more conformist than the right
  • Now the boundaries of exclusion are shifting again. What we erroneously call “cancel culture” is an attempt to shift the boundaries of the sayable so it excludes not only conservatives but liberals and the heterodox as well
  • Sixty-two percent of Americans say they are afraid to share things they believe, according to a poll
  • A majority of staunch progressives say they feel free to share their political views, but majorities of liberals, moderates and conservatives are afraid to.
  • 49 percent of Americans say the cancel culture has a negative impact on society and only 27 say it has a positive impact
  • The first good thing about Substack is there’s no canceling
  • The next good thing is there are no ads, just subscription revenue. Online writers don’t have to chase clicks by writing about whatever Trump tweeted 15 seconds ago.
  • It’s possible that the debate now going on stupidly on Twitter can migrate to newsletters. It’s possible that writers will bundle, with established writers promoting promising ones. It’s possible that those of us at the great remaining mainstream outlets will be enmeshed in conversations that are more freewheeling and thoughtful.
  • I’m hoping the definition of a pundit changes — not a foot soldier out for power, but a person who argues in order to come closer to understanding.
Javier E

Will the U.S. Pass a Point of No Return? - The Atlantic - 0 views

www.theatlantic.com/...619739

history trump rome caesar rubicon democracy coup crisis politics US

shared by Javier E on 16 Aug 21 - No Cached
  • the most sustained line of response has been from my friend Eric Schnurer, a writer and long-time advisor to state and local governments.
  • In his first installment, in the fall of 2019, Schnurer emphasized the parts of the America-and-Rome comparison he thought were most significant—and worrisome. Then last summer, during the election campaign and the pandemic lockdown, he extended the comparison in an even-less-cheering way. In a third and more cautionary extension of his argument this summer, he concentrated on the U.S. Senate.
  • Now, chapter four:
  • ...38 more annotations...
  • crossing the Rubicon. Schnurer argues that this is more than just a familiar phrase. And he says that a U.S. Rubicon moment is in view—which would be triggered by a possible indictment of Donald Trump.
  • Crossing the Rubicon: If the United States, in recent years, has been tracking the decline and fall of Republican Rome, when do we pass the point of no return? By Eric B. Schnurer
  • How did a wealthy, powerful, and successfully self-governing people—proud of their frontier origins, piety and traditional values, and above all their origin story in throwing off monarchical rule—essentially commit democratic suicide and settle, more-or-less willingly, for a half-millennium of dictatorship?
  • From rising economic inequality, political violence, and governmental dysfunction on through the generally lackadaisical reaction of the Senate to a losing chief-executive candidate’s conspiracy to murder many of them, overthrow the government, and thereby block certifying his defeat, events in ancient Rome have remarkably paralleled some you might recognize more recently
  • What might signal the end of democracy as we know it?  There is, it turns out, an easy answer at hand.
  • While there is no precise end date to the Republic, there was a bright-line occurrence generally recognized as the irreversible beginning of the end for participatory government.
  • there is indeed an event looming—probably before the end of this year— that poses almost precisely the same situation as what provoked Caesar’s crossing of the Rubicon: the possible indictment of former president Donald J. Trump.
  • January 6th. It is no coincidence that insurrectionists that day carried banners urging Trump to “Cross the Rubicon” and declaring “The Die Is Cast”— Caesar’s words upon alighting on the Italian side of the river—or that they will be with him to storm the forces of the Republic and ignite a civil war over Trump’s potential indictment:
  • Avoiding criminal prosecution is precisely why Caesar crossed the Rubicon with his army and ignited a civil war 21 centuries ago.
  • Caesar’s ultimate rise had begun with the Cataline conspiracy a decade or so earlier, which, as noted, bears a familial resemblance to Trump’s attempts to overturn the recent election and, both literally and figuratively, decapitate the government.
  • Senate conservatives, known as the optimates (i.e., “the Best People”),  chose largely to shrug off both the immediate assault on the state and the long-term threat Caesar in particular posed to republicanism.  They soon lived to regret it.
  • The patricians who ruled Rome, however, had long resisted fundamental economic reforms to benefit the great mass of the population, making only such concessions as necessary when times grew tense. This simply increased the internal tensions within society as the economy globalized, making those with the means richer and richer, hollowing out the middle class, and leaving more and more Romans at the edge of desperation.
  • Will the Trumpist party similarly ultimately prevail once they cross the Rubicon? I have been predicting for years that something resembling a civil war will arise and something like Trumpists likely will carry the day in the short-term
  • three of these—Caesar, of course, plus Marcus Licinius Crassus, known as “the richest man in Rome,” and Gnaeus Pompeius (Pompey the Great), the undisputedly dominant figure of the era—formed a Triumvirate and became, between them, the sole possessors of real power. The only real question was which one would prevail as the sole autocrat,
  • Caesar thus hoped to temporize, reach some sort of cohabitation arrangement with Pompey, and eventually prevail in the long term. But his enemies forced his hand with the threat of imminent criminal prosecution.
  • Caesar paused with his army on the Gaul side of the Rubicon.
  • His only path was forward. As he crossed, he uttered the famous phrase, “Alea iacta est”: “The die is cast.” The phrase has taken on the meaning of an inevitability, but Caesar meant quite the opposite: that, while he was committed and could not turn back, the outcome was far from inevitable but, rather, a tremendous gamble. At least for him.
  • The outcome for the Republic itself, however, was indeed at that point already cast as if in iron rather than in tumbling dice. Whatever the outcome of the ensuing war, whether Caesar or Pompey prevailed as dictator, the Republic—a system of self-government in which disputes were settled by politics rather than force, where power was dispersed rather than concentrated—was dead.
  • The defenders of the Republic folded more quickly than the French Army in World War II and left Rome open to Caesar.
  • Rome was now—and ever would remain—a dictatorship.
  • When Trump’s supporters urge him to cross the Rubicon and cast the die—events that become highly likely if he, like Caesar, faces indictment—that is what they contemplate.
  • What did all this mean for Rome?  And what might it mean for us?
  • Augustus essentially achieved the settlement of unreconcilable political, social, and economic strains within Republican Rome that even his uncle Julius could not attain. The Augustinian settlement was essentially to substitute peace and prosperity for politics, and to impose the veneer of traditional piety and moral values over the reality of an increasingly heterodox and heterogenous society.
  • The Augustinian Settlement had something for everyone. Augustus, ultimately the canniest politician, was himself outwardly pious, dutiful, traditional, and respectful of republican forms—thus appealing to conservatives—while he presided over a cultural efflorescence fueled by a liberality in everything except political expression
  • The concentration of power in the Emperor allowed Rome to mobilize its economic and military resources in a way that the Republic had not, leading to five centuries of expanding geopolitical power and economic opulence the likes of which the world had never seen before.
  • Politics essentially ended for half a millennium—all government was the will of one man—and so did freedom of political speech and thought. But Romans, at least if they were lucky, were free, safe and wealthy beyond imagination in every other way. It was a trade-off they were more than happy to accept.
  • By Caesar’s time, however, the populares were no longer so much true “Tribunes of the People” like the Gracchi, as ambitious patricians with an authoritarian bent who recognized anti-elite appeals to the disaffected mob as their pathway to power
  • But a reactionary philosophy that rejects fact in favor of fantasy, is economically retrograde and socially repugnant to the majority of Americans, can impose its rule for only so long.
  • Governments as we know them today will be left to fill the role solely of the traditionalist “night watchman state”—maintaining physical order and extracting a “protection” fee in return—much like the ancient Roman state. The demise of liberal democracy, the end of virtually all politics, and perhaps a little performative traditionalism and a destructive civil war, may all be coming, anyway. But, in return, Blue America, like Rome, will be able to carry on pretty much as it wishes, rising to new heights of wealth and global power.
  • Will highly-educated Americans really be willing to settle for physical security and financial success beyond anything now imaginable, in return for abandoning the American Republic for an enlightened dictatorship?
  • The Roman experience isn’t very encouraging on that score—but neither are contemporary Democrats.
  • When the crisis came, it was the optimates (i.e., “the Best People”) who were the last defenders of the Republic.
  • Why? Because the status quo worked for them, whereas the plebeians had long-since lost faith in “the system.” The supporters of the Republic were the cream of Roman society, those who, as the saying went, “had Greek” (world-class educations), married amongst themselves, and passed these advantages on to their children.
  • The republican structures they defended—elections, limited and dispersed powers, rule of law—in turn supported the rest of their existing order: an increasingly globalized economy exacerbating distributional divides but benefiting their own class.
  • The optimates were tone deaf to the needs of those struggling to make a living, while the insurrectionists played to the working class in order to destroy what passed for democracy and impose their personal rule.
  • Rich, out-of-touch, socially liberal democrats versus rich, demagogic authoritarians masquerading as the party of the working class—not far off from today. The difference is that progressives don’t recognize that they’re the new optimates.
  • Increasingly-illiberal “progressives” are slowly losing not just the white working class but also Black and Latino workers, those for whom they think they speak.
  • Meanwhile, time grows short. As aggrieved souls are forced from their dying communities and traditional social structures, into a metropolitan economy that has no place for them, the army on the Rubicon draws closer every day to the city’s walls.
Javier E

Peter Thiel Is Taking a Break From Democracy - The Atlantic - 0 views

www.theatlantic.com/...675946

democracy tech billionaire anti-democratic stagnation immortal culture

shared by Javier E on 09 Nov 23 - No Cached
  • Thiel’s unique role in the American political ecosystem. He is the techiest of tech evangelists, the purest distillation of Silicon Valley’s reigning ethos. As such, he has become the embodiment of a strain of thinking that is pronounced—and growing—among tech founders.
  • why does he want to cut off politicians
  • But the days when great men could achieve great things in government are gone, Thiel believes. He disdains what the federal apparatus has become: rule-bound, stifling of innovation, a “senile, central-left regime.”
  • ...95 more annotations...
  • Peter Thiel has lost interest in democracy.
  • Thiel has cultivated an image as a man of ideas, an intellectual who studied philosophy with René Girard and owns first editions of Leo Strauss in English and German. Trump quite obviously did not share these interests, or Thiel’s libertarian principles.
  • For years, Thiel had been saying that he generally favored the more pessimistic candidate in any presidential race because “if you’re too optimistic, it just shows you’re out of touch.” He scorned the rote optimism of politicians who, echoing Ronald Reagan, portrayed America as a shining city on a hill. Trump’s America, by contrast, was a broken landscape, under siege.
  • Thiel is not against government in principle, his friend Auren Hoffman (who is no relation to Reid) says. “The ’30s, ’40s, and ’50s—which had massive, crazy amounts of power—he admires because it was effective. We built the Hoover Dam. We did the Manhattan Project,” Hoffman told me. “We started the space program.”
  • Their failure to make the world conform to his vision has soured him on the entire enterprise—to the point where he no longer thinks it matters very much who wins the next election.
  • His libertarian critique of American government has curdled into an almost nihilistic impulse to demolish it.
  • “Voting for Trump was like a not very articulate scream for help,” Thiel told me. He fantasized that Trump’s election would somehow force a national reckoning. He believed somebody needed to tear things down—slash regulations, crush the administrative state—before the country could rebuild.
  • He admits now that it was a bad bet.
  • “There are a lot of things I got wrong,” he said. “It was crazier than I thought. It was more dangerous than I thought. They couldn’t get the most basic pieces of the government to work. So that was—I think that part was maybe worse than even my low expectations.”
  • eid Hoffman, who has known Thiel since college, long ago noticed a pattern in his old friend’s way of thinking. Time after time, Thiel would espouse grandiose, utopian hopes that failed to materialize, leaving him “kind of furious or angry” about the world’s unwillingness to bend to whatever vision was possessing him at the moment
  • Thiel. He is worth between $4 billion and $9 billion. He lives with his husband and two children in a glass palace in Bel Air that has nine bedrooms and a 90-foot infinity pool. He is a titan of Silicon Valley and a conservative kingmaker.
  • “Peter tends to be not ‘glass is half empty’ but ‘glass is fully empty,’” Hoffman told me.
  • he tells the story of his life as a series of disheartening setbacks.
  • He met Mark Zuckerberg, liked what he heard, and became Facebook’s first outside investor. Half a million dollars bought him 10 percent of the company, most of which he cashed out for about $1 billion in 2012.
  • Thiel made some poor investments, losing enormous sums by going long on the stock market in 2008, when it nose-dived, and then shorting the market in 2009, when it rallied
  • on the whole, he has done exceptionally well. Alex Karp, his Palantir co-founder, who agrees with Thiel on very little other than business, calls him “the world’s best venture investor.”
  • Thiel told me this is indeed his ambition, and he hinted that he may have achieved it.
  • He longs for radical new technologies and scientific advances on a scale most of us can hardly imagine
  • He longs for a world in which great men are free to work their will on society, unconstrained by government or regulation or “redistributionist economics” that would impinge on their wealth and power—or any obligation, really, to the rest of humanity
  • Did his dream of eternal life trace to The Lord of the Rings?
  • He takes for granted that this kind of progress will redound to the benefit of society at large.
  • More than anything, he longs to live forever.
  • Calling death a law of nature is, in his view, just an excuse for giving up. “It’s something we are told that demotivates us from trying harder,”
  • Thiel grew up reading a great deal of science fiction and fantasy—Heinlein, Asimov, Clarke. But especially Tolkien; he has said that he read the Lord of the Rings trilogy at least 10 times. Tolkien’s influence on his worldview is obvious: Middle-earth is an arena of struggle for ultimate power, largely without government, where extraordinary individuals rise to fulfill their destinies. Also, there are immortal elves who live apart from men in a magical sheltered valley.
  • But his dreams have always been much, much bigger than that.
  • Yes, Thiel said, perking up. “There are all these ways where trying to live unnaturally long goes haywire” in Tolkien’s works. But you also have the elves.
  • How are the elves different from the humans in Tolkien? And they’re basically—I think the main difference is just, they’re humans that don’t die.”
  • During college, he co-founded The Stanford Review, gleefully throwing bombs at identity politics and the university’s diversity-minded reform of the curriculum. He co-wrote The Diversity Myth in 1995, a treatise against what he recently called the “craziness and silliness and stupidity and wickedness” of the left.
  • Thiel laid out a plan, for himself and others, “to find an escape from politics in all its forms.” He wanted to create new spaces for personal freedom that governments could not reach
  • But something changed for Thiel in 2009
  • he people, he concluded, could not be trusted with important decisions. “I no longer believe that freedom and democracy are compatible,” he wrote.
  • ven more notable one followed: “Since 1920, the vast increase in welfare beneficiaries and the extension of the franchise to women—two constituencies that are notoriously tough for libertarians—have rendered the notion of ‘capitalist democracy’ into an oxymoron.”
  • By 2015, six years after declaring his intent to change the world from the private sector, Thiel began having second thoughts. He cut off funding for the Seasteading Institute—years of talk had yielded no practical progress–and turned to other forms of escape
  • The fate of our world may depend on the effort of a single person who builds or propagates the machinery of freedom,” he wrote. His manifesto has since become legendary in Silicon Valley, where his worldview is shared by other powerful men (and men hoping to be Peter Thiel).
  • Thiel’s investment in cryptocurrencies, like his founding vision at PayPal, aimed to foster a new kind of money “free from all government control and dilution
  • His decision to rescue Elon Musk’s struggling SpaceX in 2008—with a $20 million infusion that kept the company alive after three botched rocket launches—came with aspirations to promote space as an open frontier with “limitless possibility for escape from world politics
  • It was seasteading that became Thiel’s great philanthropic cause in the late aughts and early 2010s. The idea was to create autonomous microstates on platforms in international waters.
  • “There’s zero chance Peter Thiel would live on Sealand,” he said, noting that Thiel likes his comforts too much. (Thiel has mansions around the world and a private jet. Seal performed at his 2017 wedding, at the Belvedere Museum in Vienna.)
  • As he built his companies and grew rich, he began pouring money into political causes and candidates—libertarian groups such as the Endorse Liberty super PAC, in addition to a wide range of conservative Republicans, including Senators Orrin Hatch and Ted Cruz
  • Sam Altman, the former venture capitalist and now CEO of OpenAI, revealed in 2016 that in the event of global catastrophe, he and Thiel planned to wait it out in Thiel’s New Zealand hideaway.
  • When I asked Thiel about that scenario, he seemed embarrassed and deflected the question. He did not remember the arrangement as Altman did, he said. “Even framing it that way, though, makes it sound so ridiculous,” he told me. “If there is a real end of the world, there is no place to go.”
  • You’d have eco farming. You’d turn the deserts into arable land. There were sort of all these incredible things that people thought would happen in the ’50s and ’60s and they would sort of transform the world.”
  • None of that came to pass. Even science fiction turned hopeless—nowadays, you get nothing but dystopias
  • He hungered for advances in the world of atoms, not the world of bits.
  • Founders Fund, the venture-capital firm he established in 200
  • The fund, therefore, would invest in smart people solving hard problems “that really have the potential to change the world.”
  • This was not what Thiel wanted to be doing with his time. Bodegas and dog food were making him money, apparently, but he had set out to invest in transformational technology that would advance the state of human civilization.
  • He told me that he no longer dwells on democracy’s flaws, because he believes we Americans don’t have one. “We are not a democracy; we’re a republic,” he said. “We’re not even a republic; we’re a constitutional republic.”
  • “It was harder than it looked,” Thiel said. “I’m not actually involved in enough companies that are growing a lot, that are taking our civilization to the next level.”
  • Founders Fund has holdings in artificial intelligence, biotech, space exploration, and other cutting-edge fields. What bothers Thiel is that his companies are not taking enough big swings at big problems, or that they are striking out.
  • In at least 20 hours of logged face-to-face meetings with Buma, Thiel reported on what he believed to be a Chinese effort to take over a large venture-capital firm, discussed Russian involvement in Silicon Valley, and suggested that Jeffrey Epstein—a man he had met several times—was an Israeli intelligence operative. (Thiel told me he thinks Epstein “was probably entangled with Israeli military intelligence” but was more involved with “the U.S. deep state.”)
  • Buma, according to a source who has seen his reports, once asked Thiel why some of the extremely rich seemed so open to contacts with foreign governments. “And he said that they’re bored,” this source said. “‘They’re bored.’ And I actually believe it. I think it’s that simple. I think they’re just bored billionaires.”
  • he has a sculpture that resembles a three-dimensional game board. Ascent: Above the Nation State Board Game Display Prototype is the New Zealander artist Simon Denny’s attempt to map Thiel’s ideological universe. The board features a landscape in the aesthetic of Dungeons & Dragons, thick with monsters and knights and castles. The monsters include an ogre labeled “Monetary Policy.” Near the center is a hero figure, recognizable as Thiel. He tilts against a lion and a dragon, holding a shield and longbow. The lion is labeled “Fair Elections.” The dragon is labeled “Democracy.” The Thiel figure is trying to kill them.
  • When I asked Thiel to explain his views on democracy, he dodged the question. “I always wonder whether people like you … use the word democracy when you like the results people have and use the word populism when you don’t like the results,” he told me. “If I’m characterized as more pro-populist than the elitist Atlantic is, then, in that sense, I’m more pro-democratic.”
  • “I couldn’t find them,” he said. “I couldn’t get enough of them to work.
  • He said he has no wish to change the American form of government, and then amended himself: “Or, you know, I don’t think it’s realistic for it to be radically changed.” Which is not at all the same thing.
  • When I asked what he thinks of Yarvin’s autocratic agenda, Thiel offered objections that sounded not so much principled as practical.
  • “I don’t think it’s going to work. I think it will look like Xi in China or Putin in Russia,” Thiel said, meaning a malign dictatorship. “It ultimately I don’t think will even be accelerationist on the science and technology side, to say nothing of what it will do for individual rights, civil liberties, things of that sort.”
  • Still, Thiel considers Yarvin an “interesting and powerful” historian
  • he always talks about is the New Deal and FDR in the 1930s and 1940s,” Thiel said. “And the heterodox take is that it was sort of a light form of fascism in the United States.”
  • Yarvin, Thiel said, argues that “you should embrace this sort of light form of fascism, and we should have a president who’s like FDR again.”
  • Did Thiel agree with Yarvin’s vision of fascism as a desirable governing model? Again, he dodged the question.
  • “That’s not a realistic political program,” he said, refusing to be drawn any further.
  • ooking back on Trump’s years in office, Thiel walked a careful line.
  • A number of things were said and done that Thiel did not approve of. Mistakes were made. But Thiel was not going to refashion himself a Never Trumper in retrospect.
  • “I have to somehow give the exact right answer, where it’s like, ‘Yeah, I’m somewhat disenchanted,’” he told me. “But throwing him totally under the bus? That’s like, you know—I’ll get yelled at by Mr. Trump. And if I don’t throw him under the bus, that’s—but—somehow, I have to get the tone exactly right.”
  • Thiel knew, because he had read some of my previous work, that I think Trump’s gravest offense against the republic was his attempt to overthrow the election. I asked how he thought about it.
  • “Look, I don’t think the election was stolen,” he said. But then he tried to turn the discussion to past elections that might have been wrongly decided. Bush-Gore in 2000, for instanc
  • He came back to Trump’s attempt to prevent the transfer of power. “I’ll agree with you that it was not helpful,” he said.
  • there is another piece of the story, which Thiel reluctantly agreed to discuss
  • Puck reported that Democratic operatives had been digging for dirt on Thiel since before the 2022 midterm elections, conducting opposition research into his personal life with the express purpose of driving him out of politic
  • Among other things, the operatives are said to have interviewed a young model named Jeff Thomas, who told them he was having an affair with Thiel, and encouraged Thomas to talk to Ryan Grim, a reporter for The Intercept. Grim did not publish a story during election season, as the opposition researchers hoped he would, but he wrote about Thiel’s affair in March, after Thomas died by suicide.
  • He deplored the dirt-digging operation, telling me in an email that “the nihilism afflicting American politics is even deeper than I knew.”
  • He also seemed bewildered by the passions he arouses on the left. “I don’t think they should hate me this much,”
  • he spoke at the closed-press event with a lot less nuance than he had in our interviews. His after-dinner remarks were full of easy applause lines and in-jokes mocking the left. Universities had become intellectual wastelands, obsessed with a meaningless quest for diversity, he told the crowd. The humanities writ large are “transparently ridiculous,” said the onetime philosophy major, and “there’s no real science going on” in the sciences, which have devolved into “the enforcement of very curious dogmas.”
  • “Diversity—it’s not enough to just hire the extras from the space-cantina scene in Star Wars,” he said, prompting laughter.
  • Nor did Thiel say what genuine diversity would mean. The quest for it, he said, is “very evil and it’s very silly.”
  • “the silliness is distracting us from very important things,” such as the threat to U.S. interests posed by the Chinese Communist Party.
  • “Whenever someone says ‘DEI,’” he exhorted the crowd, “just think ‘CCP.’”
  • Somebody asked, in the Q&A portion of the evening, whether Thiel thought the woke left was deliberately advancing Chinese Communist interests
  • “It’s always the difference between an agent and asset,” he said. “And an agent is someone who is working for the enemy in full mens rea. An asset is a useful idiot. So even if you ask the question ‘Is Bill Gates China’s top agent, or top asset, in the U.S.?’”—here the crowd started roaring—“does it really make a difference?”
  • About 10 years ago, Thiel told me, a fellow venture capitalist called to broach the question. Vinod Khosla, a co-founder of Sun Microsystems, had made the Giving Pledge a couple of years before. Would Thiel be willing to talk with Gates about doing the same?
  • Thiel feels that giving his billions away would be too much like admitting he had done something wrong to acquire them
  • He also lacked sympathy for the impulse to spread resources from the privileged to those in need. When I mentioned the terrible poverty and inequality around the world, he said, “I think there are enough people working on that.”
  • besides, a different cause moves him far more.
  • Should Thiel happen to die one day, best efforts notwithstanding, his arrangements with Alcor provide that a cryonics team will be standing by.
  • Then his body will be cooled to –196 degrees Celsius, the temperature of liquid nitrogen. After slipping into a double-walled, vacuum-insulated metal coffin, alongside (so far) 222 other corpsicles, “the patient is now protected from deterioration for theoretically thousands of years,” Alcor literature explains.
  • All that will be left for Thiel to do, entombed in this vault, is await the emergence of some future society that has the wherewithal and inclination to revive him. And then make his way in a world in which his skills and education and fabulous wealth may be worth nothing at all.
  • I wondered how much Thiel had thought through the implications for society of extreme longevity. The population would grow exponentially. Resources would not. Where would everyone live? What would they do for work? What would they eat and drink? Or—let’s face it—would a thousand-year life span be limited to men and women of extreme wealth?
  • “Well, I maybe self-serve,” he said, perhaps understating the point, “but I worry more about stagnation than about inequality.”
  • Thiel is not alone among his Silicon Valley peers in his obsession with immortality. Oracle’s Larry Ellison has described mortality as “incomprehensible.” Google’s Sergey Brin aspires to “cure death.” Dmitry Itskov, a leading tech entrepreneur in Russia, has said he hopes to live to 10,000.
  • . “I should be investing way more money into this stuff,” he told me. “I should be spending way more time on this.”
  • You haven’t told your husband? Wouldn’t you want him to sign up alongside you?“I mean, I will think about that,” he said, sounding rattled. “I will think—I have not thought about that.”
  • No matter how fervent his desire, Thiel’s extraordinary resources still can’t buy him the kind of “super-duper medical treatments” that would let him slip the grasp of death. It is, perhaps, his ultimate disappointment.
  • There are all these things I can’t do with my money,” Thiel said.
Javier E

Opinion | How We've Lost Our Moorings as a Society - The New York Times - 0 views

www.nytimes.com/...trump-civility-society.html

guardrails society evolution context culture crisis trump politics

shared by Javier E on 30 May 24 - No Cached
  • To my mind, one of the saddest things that has happened to America in my lifetime is how much we’ve lost so many of our mangroves. They are endangered everywhere today — but not just in nature.
  • Our society itself has lost so many of its social, normative and political mangroves as well — all those things that used to filter toxic behaviors, buffer political extremism and nurture healthy communities and trusted institutions for young people to grow up in and which hold our society together.
  • You see, shame used to be a mangrove
  • ...28 more annotations...
  • That shame mangrove has been completely uprooted by Trump.
  • The reason people felt ashamed is that they felt fidelity to certain norms — so their cheeks would turn red when they knew they had fallen short
  • in the kind of normless world we have entered where societal, institutional and leadership norms are being eroded,” Seidman said to me, “no one has to feel shame anymore because no norm has been violated.”
  • People in high places doing shameful things is hardly new in American politics and business. What is new, Seidman argued, “is so many people doing it so conspicuously and with such impunity: ‘My words were perfect,’ ‘I’d do it again.’ That is what erodes norms — that and making everyone else feel like suckers for following them.”
  • Nothing is more corrosive to a vibrant democracy and healthy communities, added Seidman, than “when leaders with formal authority behave without moral authority.
  • Without leaders who, through their example and decisions, safeguard our norms and celebrate them and affirm them and reinforce them, the words on paper — the Bill of Rights, the Constitution or the Declaration of Independence — will never unite us.”
  • . Trump wants to destroy our social and legal mangroves and leave us in a broken ethical ecosystem, because he and people like him best thrive in a broken system.
  • He keeps pushing our system to its breaking point, flooding the zone with lies so that the people trust only him and the truth is only what he says it is. In nature, as in society, when you lose your mangroves, you get flooding with lots of mud.
  • Responsibility, especially among those who have taken oaths of office — another vital mangrove — has also experienced serious destruction.
  • It used to be that if you had the incredible privilege of serving as U.S. Supreme Court justice, in your wildest dreams you would never have an American flag hanging upside down
  • Your sense of responsibility to appear above partisan politics to uphold the integrity of the court’s rulings would not allow it.
  • Civil discourse and engaging with those with whom you disagree — instead of immediately calling for them to be fired — also used to be a mangrove.
  • when moral arousal manifests as moral outrage — and immediate demands for firings — “it can result in a vicious cycle of moral outrage being met with equal outrage, as opposed to a virtuous cycle of dialogue and the hard work of forging real understanding.”
  • In November 2022, the Heterodox Academy, a nonprofit advocacy group, surveyed 1,564 full-time college students ages 18 to 24. The group found that nearly three in five students (59 percent) hesitate to speak about controversial topics like religion, politics, race, sexual orientation and gender for fear of negative backlashes by classmates.
  • Locally owned small-town newspapers used to be a mangrove buffering the worst of our national politics. A healthy local newspaper is less likely to go too far to one extreme or another, because its owners and editors live in the community and they know that for their local ecosystem to thrive, they need to preserve and nurture healthy interdependencies
  • in 2023, the loss of local newspapers accelerated to an average of 2.5 per week, “leaving more than 200 counties as ‘news deserts’ and meaning that more than half of all U.S. counties now have limited access to reliable local news and information.”
  • As in nature, it leaves the local ecosystem with fewer healthy interdependencies, making it more vulnerable to invasive species and disease — or, in society, diseased ideas.
  • It’s not that the people in these communities have changed. It’s that if that’s what you are being fed, day in and day out, then you’re going to come to every conversation with a certain set of predispositions that are really hard to break through.”
  • we have gone from you’re not supposed to say “hell” on the radio to a nation that is now being permanently exposed to for-profit systems of political and psychological manipulation (and throw in Russia and China stoking the fires today as well), so people are not just divided, but being divided. Yes, keeping Americans morally outraged is big business at home now and war by other means by our geopolitical rivals.
  • More than ever, we are living in the “never-ending storm” that Seidman described to me back in 2016, in which moral distinctions, context and perspective — all the things that enable people and politicians to make good judgments — get blown away.
  • Blown away — that is exactly what happens to the plants, animals and people in an ecosystem that loses its mangroves.
  • a trend ailing America today: how much we’ve lost our moorings as a society.
  • Civil discourse and engaging with those with whom you disagree — instead of immediately calling for them to be fired — also used to be mangroves.
  • civility itself also used to be a mangrove.
  • “Why the hell not?” Drummond asks.“You’re not supposed to say ‘hell,’ either,” the announcer says.You are not supposed to say “hell,” either. What a quaint thought. That is a polite exclamation point in today’s social media.
  • Another vital mangrove is religious observance. It has been declining for decades:
  • So now the most partisan national voices on Fox News, or MSNBC — or any number of polarizing influencers like Tucker Carlson — go straight from their national studios direct to small-town America, unbuffered by a local paper’s or radio station’s impulse to maintain a community where people feel some degree of connection and mutual respect
  • In a 2021 interview with my colleague Ezra Klein, Barack Obama observed that when he started running for the presidency in 2007, “it was still possible for me to go into a small town, in a disproportionately white conservative town in rural America, and get a fair hearing because people just hadn’t heard of me. … They didn’t have any preconceptions about what I believed. They could just take me at face value.”
Javier E

Opinion | The Senator Warning Democrats of a Crisis Unfolding Beneath Their Noses - The... - 0 views

www.nytimes.com/...chris-murphy-democrats.html

senator culture crisis US American idea reform ideological critique

shared by Javier E on 20 Aug 24 - No Cached
  • “The challenges America faces aren’t really logistical,” he told the crowd. “They are metaphysical. And the sooner we understand the unspooling of identity and meaning that is happening in America today, the sooner we can come up with practical policies to address this crisis.”
  • The subject of the speech was what Mr. Murphy called the imminent “fall of American neoliberalism.
  • America’s leaders — from both parties — have long been guided by what’s often called the neoliberal consensus: the idea that “barrier-free international markets, rapidly advancing communications technology and automation, decreased regulation and empowered citizen-consumers would be the keys to prosperity, happiness and strong democracy,” as Mr. Murphy put it. More simply, it’s a shared assumption that what’s good for markets is good for society.
  • ...54 more annotations...
  • This assumption shapes our politics so deeply that it’s almost invisible. But the idea that modern life is a story of constant economic and technological progress steadily making the world a better place has stopped lining up with how Americans feel.
  • no statistics really capture the feeling, shared by growing numbers of Americans, that the world is just getting worse.
  • It’s a “metaphysical” problem, as Mr. Murphy put it. And he began to think that the economic metrics used by economists and presidents to capture the state of the nation were masking a vast “spiritual crisis.”
  • he was homing in on a problem that Democrats have yet to figure out how to address. Donald Trump and the movement around him have tapped into a sense of deep alienation and national malaise. Democrats often have trouble even acknowledging those feelings are real.
  • Mr. Murphy has been warning for years that by failing to offer a clear vision of the future, Democrats risk losing to a “postdemocracy” Republican Party that might rig the electoral system “in order to make sure Democrats never win again.”
  • he is far from the only Democrat raising these concerns. Just a few days before the convention, Mr. Murphy’s good friend Ben Rhodes, a former senior adviser to Barack Obama, told me that in the age of Mr. Trump, Democrats have found themselves in a “trap”: How can they present themselves as the party of fundamental change when they spent the past eight years arguing that America’s institutions need to be shored up against the urgent threat of Trumpism?
  • “Can you reform that system so much that it ceases to be that and starts to be something else?” Mr. Rhodes asked me. “Or does it have to be blown up?
  • Many on the center-left worry that, absent a liberal vision for how this reform may work, Americans will opt to blow things up.
  • He has worked with Republicans like Mr. Vance, who share much of his criticism of our current order, and he has pushed for Democrats to listen to, learn from and try to win over social conservatives with a “pro-family, pro-community program of economic nationalism.
  • It has all rapidly built him into a singular figure in the party, someone who is being whispered about as a future presidential candidate.
  • “The postwar neoliberal economic project is nearing its end, and the survival of American democracy relies on how we respond.”
  • “What I discovered, much to my chagrin,” he told me when we met last fall in his Senate office, “was that the right — some really irresponsible corners of the right — were having a conversation about the spiritual state of America that was in ways much more relevant than conversations that were happening on the left.”
  • I had written the piece because I was interested in critiques like those from New Right-ish thinkers like the Notre Dame political scientist Patrick Deneen, who had been arguing that the story we often tell ourselves — of a society constantly getting better through an inexorable process of economic growth and technological advancement — was too simple and benefited the powerful corporations and political elites that profit most from the status quo.
  • This story, they say, suggested that there was no possible alternative to the world where technological gadgets had colonized our brains and every aspect of our existence seemed to be reduced to a set of decisions determined by corporations in a market system. We were, after all, supposed to be richer and better off than any humans who lived before us. Why would anyone complain?
  • He was worried that the New Right was offering two things mainstream Democrats were not: a politics that spoke directly to feelings of alienation from America as we know it today and a political vision of what a rupture with that system might look like.
  • I recommended David Graeber and David Wengrow’s recent best seller, “The Dawn of Everything,” which critiques the story of progress from the left, and Mr. Deneen’s book “Why Liberalism Failed.”
  • he began to engage with a small but increasingly influential political ecosystem of heterodox thinkers who write for magazines like the journal Compact or receive funding from networks like the Hewlett Foundation’s economy and society initiative, which advances a view that neoliberalism “has outlived its usefulness.
  • Julius Krein, the founder of the quarterly American Affairs, which publishes the work of many figures on the New Righ
  • the labor theorist Oren Cass, a former adviser to Mitt Romney, who soured on pro-business policies and who has been the key figure in pushing Republicans toward a conservative vision of worker power.
  • Mr. Murphy emailed me a piece he’d just written for The Atlantic, titled “The Wreckage of Neoliberalism.” He said it was going to be the start of a public push to advance his new line of thinking. He argued that Democrats, facing the possibility of a “postdemocracy” Republican Party seizing the levers of state after the 2024 election, risked political extinction if they waved away the deep sense of malaise and resentment that brought Mr. Trump to power the first time
  • a program of “a pro-family platform of economic nationalism salted with a bit of healthy tech skepticism” and offered it as a salve for a deeper crisis of meaning and belief in our national project.
  • “Talking openly about spiritualism is true to the best traditions of the left,” Mr. Murphy told me. “So there’s no reason why this conversation about the emotional state of America and the good life has to be a conversation that only the right has. Some of the left’s most inspiring leaders have talked in these terms. But I guess I’ve come to the conclusion that you first have to diagnose why people are feeling so shitty and to really understand what you need to do next.”
  • he started a Substack. He began to post slightly searching thoughts on his journey and often drew bafflement or outrage from liberals who knew him best as a gun control advocate
  • “The Reason to Care About the Plight of Men,” a piece he later told me his teenage son had warned him might be too edgy for prime time.
  • He also published a piece he titled “What We Can Learn From Rich Men North of Richmond,” about the Oliver Anthony hit, arguing that the song resonated with more than just conservatives and that the left was making a mistake if it ignored the vein of alienation from and anger with the “new world” that Mr. Anthony sang about.
  • Mr. Murphy’s program of “pro-family, pro-community economic nationalism” is less one of social welfare than an attempt to give regular people agency in the face of the supersized corporations he believes wield far too much influence today
  • He calls for sectorwide collective bargaining of the kind that exists in some European countries, an expansion of antimonopoly efforts and something like a reimagining of our political value system: “We’re going to have to upset this cult of efficiency,” he told me recently, “establishing a clear preference for local ownership, local industry.”
  • Last fall, after working on the issue with Gov. Spencer Cox of Utah, a Republican, Mr. Murphy introduced the National Strategy for Social Connection Act, a bill to fight the epidemic of loneliness that he believes has been driven by the pervasive communications technology and malignant commercialization of American life.
  • It’s hard to believe that even Mr. Murphy thinks that a metaphysical crisis can be meaningfully addressed with a few million dollars for research or directives to federal agencies to address loneliness.
  • serve a calculated purpose: to push our politics toward a national discussion of the “emotional state of America” and to show that highly placed people in both parties are coming to believe that this presents a state of real crisis.
  • he has tried to work with Republicans on immigration. He was the lead Democratic negotiator on the bipartisan immigration bill that came very close to passage in February
  • Without much fanfare, the Biden administration has already embraced many of the policies Mr. Murphy is calling for: industrial policy, tariffs, a campaign against corporate monopolies
  • His vision of economic nationalism can look very similar to the one offered by “America First” Republicans, but the specifics reveal very different priorities; Mr. Murphy supports far higher levels of immigration and paid family leave over the child tax credits increasingly favored by conservatives
  • they have a common goal: to remake the incentive structure of our economy. “The core issue is that our economy became one based on extracting rents,” Mr. Krein told me, “rather than building things.” It rewards those who invent clever ways to squeeze money out of government and regular people
  • This is the simple explanation for why so many jobs feel soulless and so many Americans feel harried and troubled amid the vast material wealth our country produces.
  • “That’s what people are really complaining about when they talk about neoliberalism,” Mr. Krein said. “But that’s tough to fit on a bumper sticker.”
  • “Great leaders tell stories that fit within the cultural and religious contexts of nations,” the Bay Area representative Ro Khanna told me. He helped write the CHIPS and Science Act, but he thought that the Demo
  • crats had failed to explain what they wanted it to achieve
  • “Politics is not just about policy,” he said. “It’s about the vision of a nation. It’s about signaling that we’re heading somewhere.”
  • Republicans are beginning to coalesce around a vision for the future. It begins with plans to fire thousands of civil servants in an attempt to unmake the so-called administrative state, which they believe promotes liberal values and has enveloped America in bureaucracy. They seek to pull back from the internationalist foreign policy and free-trade policies that have guided both parties for decades. They hope to increase America’s birthrate and cut immigration and may pursue steps like reducing the value of the dollar, which they argue would help American-produced goods compete in an international marketplace
  • the people there represented a decent cross-section of American political views, from people keeping the Sanders-style left-wing populist faith to centrist civil servants to more or less avowed reactionaries.
  • I attended a dinner hosted by Sohrab Ahmari, a co-founder of Compact,
  • All the attendees seemed to take for granted that the neoliberal era was nearing its endpoint — a fact notable only because it reflected a consensus that has still barely filtered into our mainstream political conversations.
  • The problem, for any Democrat, is to find a way to turn this understanding into winning politics
  • Steve Bannon, Mr. Trump’s onetime chief White House strategist, late last year, he was very clear that he didn’t think Mr. Murphy’s vision went far enough. Mr. Bannon has frequently praised Mr. Khanna — jocularly accusing him of stealing “our” ideas in his proposals to rebuild America’s manufacturing capacity. But Mr. Bannon was savagely and profanely dismissive of Mr. Murphy
  • “He has a very tough road ahead, and here’s why,” Mr. Bannon said. “There’s no audience for what he’s saying on the Democratic side. Democratic voters like the system.”
  • Mr. Bannon called Mr. Murphy a “neoliberal neocon,” a double epithet Mr
  • Unlike many on both the right and left, he has shown little desire to unmake the complex military and financial systems that critics on both sides often describe as the American Empire.
  • The trouble is that orienting the American economy back toward producing things and building a strong middle class may mean reassessing those old ideas and asking tough questions about whether we can afford to maintain our military might or continue financing the federal government with deb
  • These are now common talking points on the right, and at a time when Mr. Trump and his allies hint at ideas like withdrawing from NATO and curtailing the independence of the Federal Reserve, even a critic of the globalized economic order like Mr. Murphy can end up looking like a milquetoast defender of the status quo.
  • I asked Mr. Murphy if I was right that his aim really was to unmake the neoliberal system as we knew it. “You are,” he said. He anticipated my next question, about whether it would ever be possible to translate this kind of big-picture conversation to mainstream politics. I mentioned
  • As if anticipating the Harris/Trump race, he described an electoral landscape where Democratic candidates who won a majority of the popular vote might still lose the presidency if they couldn’t win states in the Upper Midwest. “I think that our coalition is bound to lose if we don’t find a way to reach out to some element of the folks who have been hoodwinked by Donald Trump. We don’t have to win over 25 percent of his voters
  • “But I do believe,” he said, “that we have to tell a story about what makes America different. To make people proud of being American. And make them believe that that identity is more important than their individual political identity.”
  • “We have to build a uniquely American economy,” he said. “We have to convince people that there is a uniquely American identity while understanding that there are still important moments where you have to engage the rest of the world. That’s not a bumper sticker.” He paused. “That’s what makes this project really hard.”
Javier E

Chartbook 328 An economics Nobel for Biden's neocon moment. On AJR's "Whig" philosophy ... - 0 views

adamtooze.substack.com/...artbook-328-an-economics-nobel

nobel biden policy culture history US politics neocon china

shared by Javier E on 19 Oct 24 - No Cached
  • Through their many papers and books including Why Nations Fail and Power and Progress, these economists have gone well beyond standard analysis of supply and demand, elevating the role of institutions, power, inclusivity, and exploitation in understanding cross-country differences in economic outcomes. Such an expansion of the scope of what’s fair game for economic analysis has had real world implications for our Administration’s policy agenda. The work of these newly-minted Nobelists has significantly informed CEA’s analysis, in areas such as inequality, worker bargaining power, race, gender, climate, and pathways to opportunity. We are thrilled to see such important, pathbreaking, historically-grounded, and timely work get the credit and acknowledgement it deserves.
  • I must admit that before reading the Boushey and Bernstein comments, I had not made the connection between the work of AJR and Bidenomics. On reflection, I think it is very illuminating.
  • a series of key aspects of their research agenda were clear: 1. institutions shape economic growth as much as economic growth shapes institutions. They are skeptical, therefore, of crude materialist or modernization theories, that see the influence running from technology and economics to institutions and do not allow for a reverse flow
  • ...44 more annotations...
  • 2. They are interested in history and in geography, but do not accept either as fate. Political choices are decisive
  • 3. Political choices have ultimately to be explained by struggles within elites and between elites and the populations they govern.
  • They will go on, as the Nobel citation explains, to combine an account of historical opportunities, provided by crises, with a study of elite dynamics and struggles between the population and the ruling elite.
  • because they operate in the sphere of economics it is often also cast in terms of models that formalize political economy in mathematical terms. To be honest it is not obvious what is gained by those exercises in formalization. But they are de rigeur in the discipline.
  • Already in 2009 James Robinson was pleading for an empirical approach to industrial policy.
  • hose institutions are decided by politics. And the most propitious institutions for long-run economic growth driven by innovation, are institutions based on rights and freedom
  • This is Acemoglu writing in 2012:
  • Boushey cites Acemoglu’s work from the 2010s where he moved beyond the consensus amongst economists that focused on carbon pricing and carbon taxing to insist on the need to use policy to promote the development of clean energy technology, thus enabling more rapid switching to renewable energy.
  • The head of President Biden’s CEA, Jared Bernstein, studied music and social work. He has no degree in economics. Some of Kamala Harris’ top economic advisers — from Brian Deese to Mike Pyle to Deanne Millison — are all lawyers. And on issues from free trade to immigration to tax policy to rent and price controls, both the Trump and Harris campaigns are throwing bedrock economic ideas in the trash can and embracing heterodox, populist ideas that might get you laughed at in economics courses.
  • I discuss the role of industrial policy in development. I make five arguments. First, from a theoretical point of view there are good grounds for believing that industrial policy can play an important role in promoting development
  • Second, there certainly are examples where industrial policy has played this role
  • Third, for every such example there are others where industrial policy has been a failure and may even have impeded development.
  • Fourth, the difference between these second and third cases rests in the politics of policy. Industrial policy has been successful when those with political power who have implemented the policy have either themselves directly wished for industrialization to succeed, or been forced to act in this way by the incentives generated by political institutions
  • These arguments imply that we need to stop thinking of normative industry policy and instead begin to develop a satisfactory positive approach if we are ever to help poor countries to industrialize.
  • The general conclusion, however, is extremely familiar. Technology and capital accumulation are key to economic growth. They themselves are shaped by institutions.
  • It is hardly surprising, therefore, that leading economic advisors in the Biden administration see them as kindred spirits. After all, the prevailing tone around the White House in recent years has been described by Allison Schrager at Bloomberg as Yale Law School economics.
  • The figure for whom this quip was coined was Jake Sullivan, who has had a huge influence in setting the economic agenda of the administration
  • the point has wider application
  • Clearly, AJR’s work over the last quarter century fits well with the new tone and self-conception of economics in policy-making in Washington today. Though highly competent in technical terms, they are not debating the finer points of monetary economics or time series econometrics. They are interested in the interface between economics, politics, law and institutions.
  • they share a worldview. They are skeptical of free trade. They bash big business. They see the decline of manufacturing not as a natural evolution of the economy but as a policy catastrophe that needs fixing. They support industrial policy, or a more muscular role for the government in shaping industry with policies like tariffs and subsidies
  • The President personally is enamored of the democracy v. autocracy framing. The more technical side of policy-making wagers that Western models of innovation and research will out perform their Chinese counterparts
  • The rise of the Yale Law School of Economics seems to say more about the political winds of our times and the declining popularity of economists and their ideas than anything. Free-market policies — sometimes called “neoliberalism” — are unpopular on both sides of the political aisle right now.
  • All this also means, that folks that I once described as gatekeepers - blue-blooded economists like Larry Summers, for instance - have lost influence.
  • Not that AJR are outsiders. But their arguments are capacious enough to embrace a variety of disciplines, to address big question and yet also avoid being excessively technically prescriptive. Their writing is policy relevant without intruding on the discretion of the actual policymakers.
  • Though Boushey and Bernstein point to more technical essays, in the current moment, it is actually’s AJR’s macrohistorical narrative that is most in keeping with the mood in Washington.
  • If there is a red thread running through the Biden administration it is a return to a neoconservative framing of the relationship between the US and China
  • China owes the growth it has so far achieved to the reforms of the 1980s and 1990s. In AJR’s terms these were a move towards a rights-based inclusive order. The slow down in recent year is then attributed to the failure to continue that reform momentum.
  • The link between the two levels is the presumption that “free societies” produce more first-class patents and top-class STEM researchers. This is precisely what Acemoglu’s “rights revolution” promises.
  • The historical narrative developed by Acemoglu and Robinson in books like Why Nations Fail, is very much in tune with this kind of thinking. Encompassing inclusive institutions brought about by political revolutions replace extractive elitist institutions and thus set the incentives for investment and private accumulation.
  • AJR do not simply dismiss the Chinese growth experience. As Acemoglu acknowledges: China has posed a “bit of a challenge” to that argument, as Beijing has been “pouring investment” into the innovative fields of artificial intelligence and electric vehicles.
  • The CCP in short acts as a non-liberal but inclusive regime. Its anti-corruption drives confirm this ambition and the work necessary to maintain that claim.
  • AJR are too realistic simply to deny these facts. But their claim is that though such structures can work for a while, in due course, if growth is to continue, there must be a transition.
  • They think a lot about dividing up the economic pie, Schrager says, and less about growing it
  • “Our analysis,” says Acemoglu, “is that China is experiencing growth under extractive institutions — under the authoritarian grip of the Communist Party, which has been able to monopolize power and mobilize resources at a scale that has allowed for a burst of economic growth starting from a very low base,” but it’s not sustainable because it doesn’t foster the degree of “creative destruction” that is so vital for innovation and higher incomes.
  • As Acemoglu remarked: “… my perspective is generally that these authoritarian regimes, for a variety of reasons, are going to have a harder time in achieving long-term, sustainable innovation outcomes,” he said.
  • “I think the conclusion of their work tells us that institutions are the most critical [to a country’s economic development]. This also has big implications for China’s way forward,” said prominent Chinese economist Xiang Songzuo, who added that the scholars’ conclusions were applicable to the China model. “Only by moving towards further marketising our economy, emphasising on the protection of intellectual property, private companies, fair market competition and upholding the spirit of entrepreneurship, can our economy attain sustainable growth, and our people can have higher incomes.”
  • tinkering with 77-article proposals from the NDRC does not do justice to the historical vision of Acemoglu and Robinson.
  • AJR’s agenda was once tightly formulated and specified. In recent years it has become increasingly wide-ranging. Whereas their aim at first was to insist on the exogenous importance of political institutions in economic development, increasingly their thinking has circled around the development of political institutions themselves and the interaction between politics, culture and the economy
  • As Cam and I discuss on the podcast, some of their arguments about culture are, frankly, hair-raising. With regard to China the issue they take to be at stake is the influence of Confucianism on Chinese institutions and, specifically, the prospects for the “rights revolution” and thus for innovation and long-run growth.
  • On the whole, their approach is non-dogmatic. Confucianism, they insist, offers many possibilities for the development of political culture and institutions. But for Acemoglu and Robinson what this entails is greater militancy.
  • While Confucius did say that “commoners do not debate matters of government,” he also emphasized that “a state cannot stand if it has lost the confidence of the people.” Confucian thought recommends respect and obedience to leaders only if they are virtuous. It thus follows that if a leader is not virtuous, he or she can – and perhaps should – be replaced. This perfectly valid interpretation of Confucian values underpins Taiwanese democracy
  • By contrast, CPC propaganda holds that Confucian values are utterly incompatible with democracy, and that there is no viable alternative to one-party rule. This is patently false. Democracy is as feasible in China as it is in Taiwan. No matter how strident the CPC’s bluster becomes, it will not extinguish people’s desire to participate in politics, complain about injustices, or replace leaders who misb
  • After reading those words you realize that the kind words from the Council of Economic Advisors undersell the association between the Biden administration’s agenda and AJR view of history. What are at stake here are not only freedom and prosperity, but injustice and ultimately nothing less than human desire
  • Regime changed advocated in the name of philosophical anthropology. As Cam remarked on the show, it makes one miss Frances Fukuyama and Kojève. Instead, the interpretation of modern history offered to us by this year’s Nobel prize winners in economics is an unreconstructed 21st-century Whiggery, fully in keeping with today’s neoconservative turn in America’s policy. It is Nobel sendoff for the Biden era.
1 - 15 of 15
Showing 20▼ items per page