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Javier E

Conservative Case Emerges to Disqualify Trump for Role on Jan. 6 - The New York Times - 0 views

  • Two prominent conservative law professors have concluded that Donald J. Trump is ineligible to be president under a provision of the Constitution that bars people who have engaged in an insurrection from holding government offic
  • The professors — William Baude of the University of Chicago and Michael Stokes Paulsen of the University of St. Thomas — studied the question for more than a year and detailed their findings in a long article to be published next year in The University of Pennsylvania Law Review.
  • “When we started out, neither of us was sure what the answer was,” Professor Baude said. “People were talking about this provision of the Constitution. We thought: ‘We’re constitutional scholars, and this is an important constitutional question. We ought to figure out what’s really going on here.’ And the more we dug into it, the more we realized that we had something to add.”
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  • He summarized the article’s conclusion: “Donald Trump cannot be president — cannot run for president, cannot become president, cannot hold office — unless two-thirds of Congress decides to grant him amnesty for his conduct on Jan. 6.”
  • The provision in question is Section 3 of the 14th Amendment. Adopted after the Civil War, it bars those who had taken an oath “to support the Constitution of the United States” from holding office if they then “shall have engaged in insurrection or rebellion against the same, or given aid or comfort to the enemies thereof.”Congress can remove the prohibition, the provision says, but only by a two-thirds vote in each chamber.
  • “There are many ways that this could become a lawsuit presenting a vital constitutional issue that potentially the Supreme Court would want to hear and decide,” Professor Paulsen said.
  • “It is unquestionably fair to say that Trump ‘engaged in’ the Jan. 6 insurrection through both his actions and his inaction,” the article said.
  • There is, the article said, “abundant evidence” that Mr. Trump engaged in an insurrection, including by setting out to overturn the result of the 2020 presidential election, trying to alter vote counts by fraud and intimidation, encouraging bogus slates of competing electors, pressuring the vice president to violate the Constitution, calling for the march on the Capitol and remaining silent for hours during the attack itself.
  • The new article examined the historical evidence illuminating the meaning of the provision at great length, using the methods of originalism. It drew on, among other things, contemporaneous dictionary definitions, other provisions of the Constitution using similar language, “the especially strong evidence from 1860s Civil War era political and legal usage of nearly the precise same terms” and the early enforcement of the provision
  • The article concluded that essentially all of that evidence pointed in the same direction: “toward a broad understanding of what constitutes insurrection and rebellion and a remarkably, almost extraordinarily, broad understanding of what types of conduct constitute engaging in, assisting, or giving aid or comfort to such movements.”
Javier E

Opinion | How AI is transforming education at the University of Mississippi - The Washi... - 0 views

  • Perplexity AI “unlocks the power of knowledge with information discovery and sharing.” This, it turns out, means “does research.” Type something into it, and it spits out a comprehensive answer, always sourced and sometimes bulleted. You might say this is just Google on steroids — but really, it is Google with a bibliography.
  • Caleb Jackson, a 22-year-old junior at Ole Miss studying part time, is a fan. This way, he doesn’t have to spend hours between night shifts and online classes trawling the internet for sources. Perplexity can find them, and he can get to writing that much sooner.
  • What’s most important to Ole Miss faculty members is that students use these tools with integrity. If the university doesn’t have a campuswide AI honor code, and so far it doesn’t, individual classes should. And no matter whether professors permit all applications of AI, as some teachers have tried, or only the narrowest, students should have to disclose just how much help they had from robots.
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  • “Write a five-paragraph essay on Virginia Woolf’s ‘To the Lighthouse.’” Too generic? Well, how about “Write a five-paragraph essay on the theme of loss in ‘To the Lighthouse’”? Too high-schoolish? “Add some bigger words, please.” The product might not be ready to turn in the moment it is born, fully formed, from ChatGPT’s head. But with enough tweaking — either by the student or by the machine at the student’s demand — chances are the output can muster at least a passing grade.
  • Which of these uses are okay? Which aren’t? The harnessing of an AI tool to create an annotated bibliography likely doesn’t rankle even librarians the way relying on that same tool to draft a reflection on Virginia Woolf offends the professor of the modern novel. Why? Because that kind of contemplation goes closer to the heart of what education is really about.
  • the core of the question colleges now face. They can’t really stop students from using AI in class. They might not be able to notice students have done so at all, and when they do think they’ve noticed they’ll be acting only on suspicion. But maybe teachers can control the ways in which students use AI in class.
  • Figuring out exactly what ways those ought to be requires educators to determine what they care about in essays — what they are desperate to hear. The purpose of these papers is for students to demonstrate what they’ve learned, from hard facts to compositional know-how, and for teachers to assess how their pupils are progressing. The answer to what teachers want to get from students in their written work depends on what they want to give to students.
  • ChatGPT is sort of in a class of its own, because it can be almost anything its users want it to be so long as they possess one essential skill: prompt engineering. This means, basically, manipulating the machine not only into giving you an answer but also into giving you the kind of answer you’re looking for.
  • The next concern is that students should use AI in a manner that improves not only their writing but also their thinking — in short, in a manner that enhances learning rather than bypasses the need to learn at all.
  • This simple principle makes for complicated practice. Certainly, no one is going to learn anything by letting AI write an essay in its entirety. What about letting AI brainstorm an idea, on the other hand, or write an outline, or gin up a counter-argument? Lyndsey Cook, a senior at Ole Miss planning a career in nursing, finds the brainstorming especially helpful: She’ll ask ChatGPT or another tool to identify the themes in a piece of literature, and then she’ll go back and look for them herself.
  • These shortcuts, on the one hand, might interfere with students’ learning to brainstorm, outline or see the other side of things on their own
  • But — here comes a human-generated counterargument — they may also aid students in surmounting obstacles in their composition that otherwise would have stopped them short. That’s particularly true of kids whose high schools didn’t send them to college already equipped with these capabilities.
  • Allow AI to boost you over these early hurdles, and suddenly the opportunity for deeper learning — the opportunity to really write — will open up. That’s how Caleb Jackson, the part-time student for whom Perplexity has been such a boon, sees it: His professor, he says , wanted them to “get away from the high-school paper and go further, to write something larger like a thesis.”
  • maybe, as one young Ole Miss faculty member put it to me, this risks “losing the value of the struggle.” That, she says, is what she is scared will go away.
  • All this invites the most important question there is: What is learning for?
  • Learning, in college, can be instrumental. According to this view, the aim of teaching is to prepare students to live in the real world, so all that really matters is whether they have the chops to field jobs that feed themselves and their families. Perhaps knowing how to use AI to do any given task for you, then, is one of the most valuable skills out there — the same way it pays to be quick with a calculator.
  • If you accept this line of argument, however, there are still drawbacks to robotic crutches. Some level of critical thinking is necessary to function as an adult, and if AI stymies its development even the instrumental aim of education is thwarted. The same goes for that “value of the struggle.” The real world is full of adversity, much of which the largest language model can’t tell you how to overcome.
  • more compelling is the idea, probably shared by most college professors, that learning isn’t only instrumental after all — that it has intrinsic value and that it is the end rather than merely a means to one.
  • Every step along the way that is skipped, the shorter the journey becomes, the less we will take in as we travel.
  • This glummest of outlooks suggests that AI will stunt personal growth even if it doesn’t harm professional prospects.
  • While that doesn’t mean it’s wise to prohibit every little application of the technology in class, it probably does mean discouraging those most closely related to critical thinking.
  • One approach is to alter standards for grading, so that the things the machines are worst at are also the things that earn the best marks: originality, say, or depth of feeling, or so-called metacognition — the process of thinking about one’s own thinking or one’s own learning.
  • Hopefully, these things are also the most valuable because they are what make us human.
  • Caleb Jackson only wants AI to help him write his papers — not to write them for him. “If ChatGPT will get you an A, and you yourself might get a C, it’s like, ‘Well, I earned that C.’” He pauses. “That might sound crazy.”
  • Dominic Tovar agrees. Let AI take charge of everything, and, “They’re not so much tools at that point. They’re just replacing you.”
  • Lyndsey Cook, too, believes that even if these systems could reliably find the answers to the most vexing research problems, “it would take away from research itself” — because scientific inquiry is valuable for its own sake. “To have AI say, ‘Hey, this is the answer …’” she trails off, sounding dispirited.
  • Claire Mischker, lecturer of composition and director of the Ole Miss graduate writing center, asked her students at the end of last semester to turn in short reflections on their experience in her class. She received submissions that she was near certain were produced by ChatGPT — “that,” she says as sarcastically as she does mournfully, “felt really good.
  • The central theme of the course was empathy.
Javier E

J.G.A. Pocock, Historian Who Argued for Historical Context, Dies at 99 - The New York T... - 0 views

  • J.G.A. Pocock, who brought new perspectives to historical scholarship by arguing that the first step in understanding events of the past is to identify their linguistic and intellectual context
  • Among the most important were “The Ancient Constitution and the Feudal Law: A Study of English Historical Thought in the Seventeenth Century” (1957), “The Machiavellian Moment: Florentine Political Thought and the Atlantic Republican Tradition” (1975) and, most notably, “Barbarism and Religion,” a six-volume study of the life and times of Edward Gibbon,
  • Professor Pocock, Quentin Skinner and other like-minded scholars, known collectively as the Cambridge School, came to prominence in the late 1960s with a fresh approach to the study of political thought, characterized by an emphasis on context and an unwillingness to assume that all ideas and problems were viewed in the past as they would be viewed today.
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  • “Pocock rejected the idea that politics or philosophy addressed the same problems over time — what justice meant for Aristotle did not mean the same for Hobbes or for Rousseau,”
  • “So explaining what political ideas meant in theory and in practice became the historian’s task.”
  • The Cambridge School attracted devotees across the world in departments of politics, history, philosophy, literature and language — scholars who were admonished to set aside any modern-day assumptions and prejudices they might hold when delving into the past.
  • “Readers, Christian or non-believing, who may find themselves involved in analyses of thought they consider obsolete or false, are asked to remember that they are studying the history of a time when such thinking was offered and read seriously,” he wrote.
  • Professor Pocock’s first book, “The Ancient Constitution and the Feudal Law,” made clear that he would not be a conventional historian. The book asked how people in the 17th century viewed their past, and he wasn’t satisfied with drawing on the go-to philosopher of the period, John Locke. As Colin Kidd wrote in The London Review of Books in 2008, the book “drove a bypass around Locke” and “concentrated instead on a set of debates among such obscure antiquaries as William Petyt, James Tyrrell, William Atwood and Robert Brady.”
  • “The Machiavellian Moment” cemented Professor Pocock’s reputation among historians, and it continued to grow from there. The first volume of “Barbarism and Religion” came out in 1999, when Professor Pocock was in his mid-70s. Volume 6 appeared in 2015. He also edited or co-edited “The Political Works of James Harrington” (1977), “Edmund Burke: Reflections on the Revolution in France” (1987) and “The Varieties of British Political Thought, 1500-1800” (1993), among other books.
  • “Pocock’s central contention,” the Oxford historian Keith Thomas wrote in The New York Review of Books in 1986, “is that a work of political thought can only be understood if the reader is aware of the contemporary linguistic constraints to which its author was subject, for these constraints prescribed both his subject matter and the way in which that subject matter was conceptualized.”
  • its application to the history of political ideas forms a great contrast to the assumptions of the 1950s, when it was widely thought that the close reading of a text by an analytic philosopher was sufficient to establish its meaning, even though the philosopher was quite innocent of any knowledge of the period in which the text was written or of the linguistic traditions within which its author operated.”
  • “Historians need to understand that the history of discourse is not a simple linear sequence in which new patterns overcome and replace the old,” he wrote in 1988 in a preface to a reissue of “Politics, Language and Time,” a 1971 essay collection, “but a complex dialogue in which these patterns persist in transforming one another.”
peterconnelly

North Korea is committed to an 'alarming change' in nuclear policy: Professor - 0 views

  • North Korea ultimately wants to have more nuclear weapons to use against the U.S. troops in South Korea and Japan in the event of an invasion, according to a professor at the Middlebury Institute of International Studies.
  • North Korea currently has the ability to use a small number of nuclear weapons against the United States, said Jeffrey Lewis, a professor on arms control.
  • State news agency KCNA reported that Kim “gave important instructions on further building up the defense capabilities and nuclear combat forces of the country.”
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  • “North Koreans are really committed to shifting their nuclear policy,” according to Lewis.
  • North Korea closed the entrances to its nuclear test tunnels in 2018, but they have likely already reopened them, Lewis said.
  • “If we know one thing, we know that there’s going to be a nuclear test when Kim Jong Un feels like it,” he added.
Javier E

Opinion | Do You Live in a 'Tight' State or a 'Loose' One? Turns Out It Matters Quite a... - 0 views

  • Political biases are omnipresent, but what we don’t fully understand yet is how they come about in the first place.
  • In 2014, Michele J. Gelfand, a professor of psychology at the Stanford Graduate School of Business formerly at the University of Maryland, and Jesse R. Harrington, then a Ph.D. candidate, conducted a study designed to rank the 50 states on a scale of “tightness” and “looseness.”
  • Gelfand and Harrington predicted that “‘tight’ states would exhibit a higher incidence of natural disasters, greater environmental vulnerability, fewer natural resources, greater incidence of disease and higher mortality rates, higher population density, and greater degrees of external threat.”
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  • titled “Tightness-Looseness Across the 50 United States,” the study calculated a catalog of measures for each state, including the incidence of natural disasters, disease prevalence, residents’ levels of openness and conscientiousness, drug and alcohol use, homelessness and incarceration rates.
  • Gelfand said:Some groups have much stronger norms than others; they’re tight. Others have much weaker norms; they’re loose. Of course, all cultures have areas in which they are tight and loose — but cultures vary in the degree to which they emphasize norms and compliance with them.
  • states in New England and on the West Coast were the loosest: California, Oregon, Washington, Maine, Massachusetts, Connecticut, New Hampshire and Vermont.
  • In both 2016 and 2020, Donald Trump carried all 10 of the top “tight” states; Hillary Clinton and Joe Biden carried all 10 of the top “loose” states.
  • “Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire the World” in 2018, in which she described the results of a 2016 pre-election survey she and two colleagues had commissioned
  • The results were telling: People who felt the country was facing greater threats desired greater tightness. This desire, in turn, correctly predicted their support for Trump. In fact, desired tightness predicted support for Trump far better than other measures. For example, a desire for tightness predicted a vote for Trump with 44 times more accuracy than other popular measures of authoritarianism.
  • The 2016 election, Gelfand continued, “turned largely on primal cultural reflexes — ones that had been conditioned not only by cultural forces, but by a candidate who was able to exploit them.”
  • Along the same lines, if liberals and conservatives hold differing moral visions, not just about what makes a good government but about what makes a good life, what turned the relationship between left and right from competitive to mutually destructive?
  • Cultural differences, Gelfand continued, “have a certain logic — a rationale that makes good sense,” noting that “cultures that have threats need rules to coordinate to survive (think about how incredibly coordinated Japan is in response to natural disasters).
  • cultures that don’t have a lot of threat can afford to be more permissive and loose.”
  • The tight-loose concept, Gelfand argued,is an important framework to understand the rise of President Donald Trump and other leaders in Poland, Hungary, Italy, and France,
  • The gist is this: when people perceive threat — whether real or imagined, they want strong rules and autocratic leaders to help them survive
  • My research has found that within minutes of exposing study participants to false information about terrorist incidents, overpopulation, pathogen outbreaks and natural disasters, their minds tightened. They wanted stronger rules and punishments.
  • The South dominated the tight states: Mississippi, Alabama Arkansas, Oklahoma, Tennessee, Texas, Louisiana, Kentucky, South Carolina and North Carolina
  • Looseness, Gelfand posits, fosters tolerance, creativity and adaptability, along with such liabilities as social disorder, a lack of coordination and impulsive behavior.
  • If liberalism and conservatism have historically played a complementary role, each checking the other to constrain extremism, why are the left and right so destructively hostile to each other now, and why is the contemporary political system so polarized?
  • Gelfand writes that tightness encourages conscientiousness, social order and self-control on the plus side, along with close-mindedness, conventional thinking and cultural inertia on the minus side.
  • Niemi contended that sensitivity to various types of threat is a key factor in driving differences between the far left and far right.
  • She cited research thatfound 47 percent of the most extreme conservatives strongly endorsed the view that “The world is becoming a more and more dangerous place,” compared to 19 percent of the most extreme liberals
  • Conservatives and liberals, Niemi continued,see different things as threats — the nature of the threat and how it happens to stir one’s moral values (and their associated emotions) is a better clue to why liberals and conservatives react differently.
  • Unlike liberals, conservatives strongly endorse the binding moral values aimed at protecting groups and relationships. They judge transgressions involving personal and national betrayal, disobedience to authority, and disgusting or impure acts such as sexually or spiritually unchaste behavior as morally relevant and wrong.
  • Underlying these differences are competing sets of liberal and conservative moral priorities, with liberals placing more stress than conservatives on caring, kindness, fairness and rights — known among scholars as “individualizing values
  • conservatives focus more on loyalty, hierarchy, deference to authority, sanctity and a higher standard of disgust, known as “binding values.”
  • As a set, Niemi wrote, conservative binding values encompassthe values oriented around group preservation, are associated with judgments, decisions, and interpersonal orientations that sacrifice the welfare of individuals
  • Just as ecological factors differing from region to region over the globe produced different cultural values, ecological factors differed throughout the U.S. historically and today, producing our regional and state-level dimensions of culture and political patterns.
  • Niemi cited a paper she and Liane Young, a professor of psychology at Boston College, published in 2016, “When and Why We See Victims as Responsible: The Impact of Ideology on Attitudes Toward Victims,” which tested responses of men and women to descriptions of crimes including sexual assaults and robberies.
  • We measured moral values associated with unconditionally prohibiting harm (“individualizing values”) versus moral values associated with prohibiting behavior that destabilizes groups and relationships (“binding values”: loyalty, obedience to authority, and purity)
  • Increased endorsement of binding values predicted increased ratings of victims as contaminated, increased blame and responsibility attributed to victims, increased perceptions of victims’ (versus perpetrators’) behaviors as contributing to the outcome, and decreased focus on perpetrators.
  • For example, binding values are associated with Machiavellianism (e.g., status-seeking and lying, getting ahead by any means, 2013); victim derogation, blame, and beliefs that victims were causal contributors for a variety of harmful acts (2016, 2020); and a tendency to excuse transgressions of ingroup members with attributions to the situation rather than the person (2023).
  • What happened to people ecologically affected social-political developments, including the content of the rules people made and how they enforced them
  • Numerous factors potentially influence the evolution of liberalism and conservatism and other social-cultural differences, including geography, topography, catastrophic events, and subsistence styles
  • Joshua Hartshorne, who is also a professor of psychology at Boston College, took issue with the binding versus individualizing values theory as an explanation for the tendency of conservatives to blame victims:
  • I would guess that the reason conservatives are more likely to blame the victim has less to do with binding values and more to do with the just-world bias (the belief that good things happen to good people and bad things happen to bad people, therefore if a bad thing happened to you, you must be a bad person).
  • Belief in a just world, Hartshorne argued, is crucial for those seeking to protect the status quo:It seems psychologically necessary for anyone who wants to advocate for keeping things the way they are that the haves should keep on having, and the have-nots have got as much as they deserve. I don’t see how you could advocate for such a position while simultaneously viewing yourself as moral (and almost everyone believes that they themselves are moral) without also believing in the just world
  • Conversely, if you generally believe the world is not just, and you view yourself as a moral person, then you are likely to feel like you have an obligation to change things.
  • I asked Lene Aaroe, a political scientist at Aarhus University in Denmark, why the contemporary American political system is as polarized as it is now, given that the liberal-conservative schism is longstanding. What has happened to produce such intense hostility between left and right?
  • There is variation across countries in hostility between left and right. The United States is a particularly polarized case which calls for a contextual explanatio
  • A central explanation typically offered for the current situation in American politics is that partisanship and political ideology have developed into strong social identities where the mass public is increasingly sorted — along social, partisan, and ideological lines.
  • I then asked Aaroe why surveys find that conservatives are happier than liberals. “Some research,” she replied, “suggests that experiences of inequality constitute a larger psychological burden to liberals because it is more difficult for liberals to rationalize inequality as a phenomenon with positive consequences.”
  • Steven Pinker, a professor of psychology at Harvard, elaborated in an email on the link between conservatism and happiness:
  • t’s a combination of factors. Conservatives are likelier to be married, patriotic, and religious, all of which make people happier
  • They may be less aggrieved by the status quo, whereas liberals take on society’s problems as part of their own personal burdens. Liberals also place politics closer to their identity and striving for meaning and purpose, which is a recipe for frustration.
  • Some features of the woke faction of liberalism may make people unhappier: as Jon Haidt and Greg Lukianoff have suggested, wokeism is Cognitive Behavioral Therapy in reverse, urging upon people maladaptive mental habits such as catastrophizing, feeling like a victim of forces beyond one’s control, prioritizing emotions of hurt and anger over rational analysis, and dividing the world into allies and villains.
  • Why, I asked Pinker, would liberals and conservatives react differently — often very differently — to messages that highlight threat?
  • It may be liberals (or at least the social-justice wing) who are more sensitive to threats, such as white supremacy, climate change, and patriarchy; who may be likelier to moralize, seeing racism and transphobia in messages that others perceive as neutral; and being likelier to surrender to emotions like “harm” and “hurt.”
  • The authors used neural imaging to follow changes in the dorsomedial prefrontal cortex (known as DMPFC) as conservatives and liberals watched videos presenting strong positions, left and right, on immigration.
  • there are ways to persuade conservatives to support liberal initiatives and to persuade liberals to back conservative proposals:
  • While liberals tend to be more concerned with protecting vulnerable groups from harm and more concerned with equality and social justice than conservatives, conservatives tend to be more concerned with moral issues like group loyalty, respect for authority, purity and religious sanctity than liberals are. Because of these different moral commitments, we find that liberals and conservatives can be persuaded by quite different moral arguments
  • For example, we find that conservatives are more persuaded by a same-sex marriage appeal articulated in terms of group loyalty and patriotism, rather than equality and social justice.
  • “political arguments reframed to appeal to the moral values of those holding the opposing political position are typically more effective
  • We find support for these claims across six studies involving diverse political issues, including same-sex marriage, universal health care, military spending, and adopting English as the nation’s official language.”
  • In one test of persuadability on the right, Feinberg and Willer assigned some conservatives to read an editorial supporting universal health care as a matter of “fairness (health coverage is a basic human right)” or to read an editorial supporting health care as a matter of “purity (uninsured people means more unclean, infected, and diseased Americans).”
  • Conservatives who read the purity argument were much more supportive of health care than those who read the fairness case.
  • Liberals who read the fairness argument were substantially more supportive of military spending than those who read the loyalty and authority argument.
  • In “Conservative and Liberal Attitudes Drive Polarized Neural Responses to Political Content,” Willer, Yuan Chang Leong of the University of Chicago, Janice Chen of Johns Hopkins and Jamil Zaki of Stanford address the question of how partisan biases are encoded in the brain:
  • society. How do such biases arise in the brain? We measured the neural activity of participants watching videos related to immigration policy. Despite watching the same videos, conservative and liberal participants exhibited divergent neural responses. This “neural polarization” between groups occurred in a brain area associated with the interpretation of narrative content and intensified in response to language associated with risk, emotion, and morality. Furthermore, polarized neural responses predicted attitude change in response to the videos.
  • The four authors argue that their “findings suggest that biased processing in the brain drives divergent interpretations of political information and subsequent attitude polarization.” These results, they continue, “shed light on the psychological and neural underpinnings of how identical information is interpreted differently by conservatives and liberals.”
  • While liberals and conservatives, guided by different sets of moral values, may make agreement on specific policies difficult, that does not necessarily preclude consensus.
  • or each video,” they write,participants with DMPFC activity time courses more similar to that of conservative-leaning participants became more likely to support the conservative positio
  • Conversely, those with DMPFC activity time courses more similar to that of liberal-leaning participants became more likely to support the liberal position. These results suggest that divergent interpretations of the same information are associated with increased attitude polarizatio
  • Together, our findings describe a neural basis for partisan biases in processing political information and their effects on attitude change.
  • Describing their neuroimaging method, the authors point out that theysearched for evidence of “neural polarization” activity in the brain that diverges between people who hold liberal versus conservative political attitudes. Neural polarization was observed in the dorsomedial prefrontal cortex (DMPFC), a brain region associated with the interpretation of narrative content.
  • The question is whether the political polarization that we are witnessing now proves to be a core, encoded aspect of the human mind, difficult to overcome — as Leong, Chen, Zaki and Willer sugges
  • — or whether, with our increased knowledge of the neural basis of partisan and other biases, we will find more effective ways to manage these most dangerous of human predispositions.
Javier E

Bruce Bartlett: The Debt Limit Is the Real Fiscal Cliff - NYTimes.com - 0 views

  • Washington is all abuzz over the impending tax increases and spending cuts referred to as the fiscal cliff, an absurdly inaccurate term that both Democrats and Republicans have unfortunately adopted in order to pursue their own agendas. In truth, it is a nonproblem unless every impending tax increase and spending cut takes effect permanently – something so unlikely as to be effectively impossible.
  • there is a very real fiscal problem that will occur almost simultaneously – expiration of the debt limit. Much of what passes for fiscal-cliff concern is actually anxiety about whether Republicans in Congress will force a default on the nation’s debt in pursuit of their radical agenda.
  • No less an authority than the anti-tax activist Grover Norquist, who basically controls the Republican Party’s fiscal policy, has said repeatedly that the debt limit is where the real fight will be over the next several weeks
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  • MR. ALLEN: O.K., O.K., wait. You’re proposing that the debt ceiling be increased month by month? MR. NORQUIST: Monthly. Monthly. Monthly if he’s good, weekly if he’s not.
  • In short, the debt limit is a hostage that Republicans are willing to kill or maim in pursuit of their agenda. They have made this clear ever since the debt ceiling debate in 2011, in which the Treasury came very close to defaulting on the debt.
  • At some point, Treasury will lack the cash to pay the bills that are due and it will face nothing but unthinkable choices – don’t pay interest to bondholders and default on the debt, don’t pay Social Security benefits, don’t pay our soldiers in the field and so on.
  • At the risk of stating the obvious, the debt limit is nuts. It serves no useful purpose to allow members of Congress to vote for vast cuts in taxation and increases in spending and then tell the Treasury it is not permitted to sell bonds to cover the deficits Congress created. To my knowledge, no other nation has such a screwy system.
  • In a new book, “Is U.S. Government Debt Different?,” Howell Jackson, a law professor at Harvard, walks through options for prioritizing government spending in the event that Republicans insist on committing financial suicide. They are all illegal or unconstitutional to one degree or another. They would require the Treasury to either abrogate Congress’s taxing power, spending power or borrowing power.
  • the question of what a president should do when he must act and all his options are unconstitutional. They cite Abraham Lincoln’s July 4, 1861, message to Congress in support of the idea that some laws are more unconstitutional than others and the president is empowered to violate the one that is least unconstitutional when he has no other option. Said Lincoln, “To state the question more directly, are all the laws, but one, to go unexecuted, and the government itself go to pieces, lest that one be violated?”
  • In the present case, of course, the one law would be the debt limit, which Professors Buchanan and Dorf say is less binding on the president than unilaterally cutting spending or raising taxes without congressional approval. Hence, if Republicans are truly mad and absolutely refuse to raise the debt limit, thereby risking default or the nonpayment of essential government bills, Professors Buchanan and Dorf believe the president would have the authority to sell bonds over and above the limit.
  • There are a host of practical problems any time the president is forced into uncharted constitutional territory, as Lincoln so often was. But when faced with an extortion demand from a political party that no longer feels bound by the historical norms of conduct, the president must be willing to do what has to be done.
Javier E

Rude Behavior Can Have Costs Beyond Hurt Feelings - NYTimes.com - 0 views

  • “We are both ruder and more civil than in times gone by,” said Pier M. Forni, a professor of Italian literature at Johns Hopkins University and also co-founder of the university’s Civility Initiative. Professor Forni gives the example of the pregnant woman. “Fewer people may give up their seat on the bus for her, which shows a decline in civility,” he said. “But when she steps into the workplace, the number of people who take her seriously is much higher than in my father’s time. “We are more accepting of people who look different and the disabled, and we have a higher ecological awareness,” Professor Forni said. But he also acknowledged that what we classically think of as courtesy is on the decline. This ranges from a certain deference to authority and age to graciously allowing someone to merge into your lane of traffic.
  • to dismiss signs of courtesy as mere symbols and to argue that what matters is not the outward trappings misses the point
  • when a mother corrects her son for chewing with his mouth open, and tells him people don’t like looking at half-chewed food, “she has given him a rule of table manners, but also a fundamental notion of all ethical principles — actions have consequences for others. Good manners are the training wheels of altruism.
Javier E

'In the Basement of the Ivory Tower' by Professor X - Review - NYTimes.com - 0 views

  • Not every American kid is cut out for college.
  • College — even community college — drives many young people into debt. Many others lack rudimentary study skills or any scholarly inclination. They want to get on with their lives, not be forced to analyze the meter in “King Lear” in night school in order to become a cop or a nurse’s aide.
  • “No one is thinking about the larger implications, or even the morality,” Professor X says, “of admitting so many students to classes they cannot possibly pass.”
Javier E

Simon Heffer Battles Historians about the First World War | New Republic - 0 views

  • Now no one is alive who served in the trenches or on a dreadnought, and the reliance is entirely upon documents, there can be, paradoxically, far more rigour in the analysis, as sources are tested against each other, and the unreliability of active memory ceases to intrude.
  • Few historians have the range of specialisms needed, at least in the depth to which each is required, to tell the whole story,
  • First, an understanding of the history of power, international relations since (at least) the Congress of Berlin and of European diplomacy is required to illuminate the catastrophe of August 1914.
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  • One also requires
  • knowledge of the political heritage and divisions in certain countries that played a leading role in the drama
  • The historiography of the war began when the war did. On the most basic level there was a running commentary in the press. Further up the scale of debate and analysis, Oxford University Press quickly published Why We Are At War
  • there is the question of life away from the front. The political pressures and civilian unrest that led to the dissolution of first the Romanov, and then the Hohenzollern, the Habsburg and the Ottoman empires in 1917-18 say as much about the effect of the war and its pervasive influence in the ensuing decades as the final outcome itself.
  • Second, one needs the skills of the advanced military historian not simply to outline strategy and tactics after war breaks out, and to recount the movements of troops and the joining of battle, but also to link these with the political direction (or, sometimes, lack of it) of the chancelleries of Europ
  • The book went through several editions in the first few months of the conflict as governments made available correspondence and documents that presented each nation’s justification for its course of action – Britain’s Blue Book, the German White Book, the Russian Orange Book and the Belgian Grey Book.
  • Of the general histories still read today the first truly rigorous one that probed more deeply was Captain Basil Liddell Hart’s. He was a veteran of the Somme; his The Real War was published in 1930 and is still in print today under the title History of the First World War.
  • Wars are fought in cabinet rooms as well as on battlefields, and Repington’s eyewitness accounts of both make his book an essential source today. He was also the man who first used the term “the First World War”, in September 1918: not so much to coin a phrase to describe a conflict involving international empires and, since the previous year, America, but to warn that there might one day be a second one. 
  • The modern school of First World War history has its origins in the 1960s, at around the time of the 50th anniversary of the conflict. It is from this time onwards that popular history – that is, books written with the intention of being read by an intelligent general public, rather than just a small circle of elevated academics – begins to evolve to its present sophisticated state, and standards of scholarship rise considerably
  • the new vogue for popular history of the First World War began with a book that displays none of these qualities – Alan Clark’s The Donkeys, published in 1961.
  • Sir Michael Howard called it “worthless” as history because of its “slovenly scholarship”. Unlike later historians, Clark did not attempt to explore whether there might be two sides to the story of apparently weak British generalship.
  • The book is a clever piece of propaganda and manipulation of (usually) the truth, and its revisionism created an entirely new view of the war and how it was fought. It is, however, a view that more reputable historians have sought to correct for the past half-century.
  • The BBC’s landmark documentary series of 1964, entitled The Great War, stimulated great interest in the subject, not least because of the realisation that the generation that survived it was beginning to die. The series filmed numerous veterans and prompted a vogue for oral history; the Imperial War Museum undertook an enormous, and hugely valuable, project. For the rest of that generation’s life oral history was given more emphasis than documentary records
  • In America, Barbara Tuchman’s The Guns of August had appeared in 1962. George Malcolm Thomson covered similar ground in his highly acclaimed The Twelve Days, published in 1964, a detailed account of the diplomatic activity between 24 July and 4 August 1914.
  • A J P Taylor, the highest-profile historian of the time, published in 1969 War by Timetable, which argued that the mobilisation timetables of all the great powers – whose generals had prided themselves on being able to mobilise faster than their potential enemies – led to an inevitable drift towards a war no one actually wanted.
  • led to the birth of the two rival schools of thought that have dominated the study of the war in recent years: one that says Germany was hell-bent on world domination, the other that says the war happened by accident.
  • In 1998 two serious British historians of different generations published authoritative histories of the conflict. Sir John Keegan’s The First World Warwas based almost entirely on secondary sources, but written with a measured expertise that made it the perfect entry-level guide to the fighting, taking into account almost all of the scholarship since 1914
  • Professor Niall Ferguson’sThe Pity of War was a different beast; a more political book, making greater use of primary sources, and offering a more controversial judgement: that the kaiser had not wanted war, and Britain’s security did not rely on Germany’s defeat.
  • The next great landmark of British war studies – and in one respect the most frustrating – was the first volume of Sir Hew Strachan’s The First World War, published in 2001
  • The anniversary has prompted not just more publications, but also a renewed argument about the necessity of fighting such a horrendous conflict.
  • In a magisterial review in the Times Literary Supplement last autumn of Sir Max’s and two other books – Professor Margaret MacMillan’s bizarrely titled but widely acclaimed The War That Ended Peace and Brigadier Allan Mallinson’s 1914: Fight the Good Fight – William Philpott, professor of the history of warfare in the world-renowned war studies department at King’s College London, drew some distinctions between rigorous and populist histor
  • Of all the recent works of history, one stands far above all others, and should be regarded as an indispensable read for anyone who wishes to understand why the war happened: Christopher Clark’s Sleepwalkers, published in 2012
  • relying on a grasp of the main languages involved and a serious study of foreign archives, Clark gets to the heart of the two principal questions: why Gavrilo Princip felt moved to shoot Franz Ferdinand and his wife when they went to Sarajevo on 28 June 1914, and why the ensuing quarrel could not be contained to one between Austria-Hungary and Serbia. After much inquiry, presentation of evidence and discussion, he reaches a judgement: that the kaiser didn’t want war, and that a war occurred was largely down to the bellicosity, incompetence and weaknesses of others.
  • I suspect that Clark’s view will gain more adherents, not least as a more nuanced and thoughtful understanding of this abominable conflict becomes more possible now that those who remember it are dead
Javier E

When a Public Family Is Publicly Attacked - The New York Times - 0 views

  • While Ms. Howerton and her supporters report Twitter accounts for abuse, she is also asking YouTube to take down the video commentary that makes use of her video and other family images. She has filed a privacy complaint, which YouTube rejected, and is waiting for it to respond to her new complaint, alleging copyright violation. Neil Richards, a law professor at Washington University and author of “Intellectual Privacy: Rethinking Civil Liberties in the Digital Age,” said he thinks Ms. Howerton’s belief that she can regain control of the footage may be overly optimistic.
  • “The use of home video and family images for political debate is something that has real consequences,” he said. “She has made her life choices, her experiences, her children’ experiences, a matter for public debate. When people do this they do expose themselves to criticism and attacks and some of them are quite unpleasant.”
  • Eric Goldman, a professor of law and director of the High Tech Law Institute at Santa Clara University School of Law, agreed that because Ms. Howerton herself used family video as part of a political discussion, she may have little legal recourse when that video is used as part of a larger video engaged in social commentary on the same topic. In many situations, videos or pictures posted online can become “fair game” for critics to use in online attacks against the poster’s position or for other undesirable political or social statements, Mr. Goldman said in an email.
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  • Ms. Howerton herself can delete the comments under her own YouTube video. On Twitter, some of the accounts that have attacked Ms. Howerton and her family have been suspended; some have not. Twitter makes the determination about what constitutes hate or harassment
  • Her reaction encourages Danielle Citron, a professor of law at the University of Maryland and the author of “Hate Crimes in Cyberspace,” who notes that the support of the overall online community is key. Anyone who makes a living writing and speaking “can catch the attention of a hate group anytime,” she said, and shouldn’t be expected to shoulder the blame for the attacks. “There is nothing that constitutes a meaningful provocation for something like this,” she said. The more we recognize that, the less destructive these kinds of attacks will be.
  • It isn’t just the racist attacks that could silence Ms. Howerton, and deter other parents from writing and sharing their family experiences online. It’s the shame and fear that accompanies those attacks — the sense of being judged for putting their children’s images at risk, and the fear that their children will suffer as a result. The racist attacks themselves may be inevitable, but the judgment is not.
  • With the stories, we’re talking about people. Without them, it’s all abstract. To have a real conversation about race, we need some people willing to stand up and take a bigger risk. To support that conversation, the rest of us need to stand with them.
Javier E

Silicon Valley Has Not Saved Us From a Productivity Slowdown - The New York Times - 0 views

  • In mature economies, higher productivity typically is required for sustained increases in living standards, but the productivity numbers in the United States have been mediocre. Labor productivity has been growing at an average of only 1.3 percent annually since the start of 2005, compared with 2.8 percent annually in the preceding 10 years
  • Marc Andreessen, the Silicon Valley entrepreneur and venture capitalist, says information technology is providing significant benefits that just don’t show up in the standard measurements of wages and productivity. Consider that consumers have access to services like Facebook, Google and Wikipedia free of charge, and those benefits aren’t fully accounted for in the official numbers. This notion — that life is getting better, often in ways we are barely measuring — is fairly common in tech circles.
  • Chad Syverson, a professor of economics at the University of Chicago Booth School of Business, has looked more scientifically at the evidence and concluded that the productivity slowdown is all too real
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  • An additional problem for the optimistic interpretation is this: The productivity slowdown is too big in scale, relative to the size of the tech sector, to be plausibly compensated for by tech progress.
  • Basically, under a conservative estimate, as outlined by Professor Syverson, the productivity slowdown has led to a cumulative loss of $2.7 trillion in gross domestic product since the end of 2004; that is how much more output would have been produced had the earlier rate of productivity growth been maintained. To make up for this difference, Professor Syverson estimates, consumer surplus (consumer benefits in excess of market price) would have to be five times as high as measured in the industries that produce and service information and communications technology. That seems implausibly large as a measurement gap
  • The tech economy just isn’t big enough to account for the productivity gap. That gap has caused measured G.D.P. to be about 15 percent lower than it would have been otherwise, yet digital technology industries were only about 7.7 percent of G.D.P. in 2004. Even if the free component of the Internet has become more important since 2004, it’s hard to imagine that it is so much better now that it accounts for such a big proportion of G.D.P.
  • America’s productivity crisis is real and it is continuing. While information technology remains the most likely source of future breakthroughs, Silicon Valley has not saved us just yet.
Javier E

Professors like me can't stay silent about this extremist moment on campuses - The Wash... - 0 views

  • At Reed College in Oregon, where I work, a group of students began protesting the required first-year humanities course a year ago. Three times a week, students sat in the lecture space holding signs — many too obscene to be printed here — condemning the course and its faculty as white supremacists, as anti-black, as not open to dialogue and criticism, on the grounds that we continue to teach, among many other things, Aristotle and Plato.
  • In the interest of supporting dissent and the free exchange of ideas, the faculty and administration allowed this.
  • Those who felt able to do so lectured surrounded by those signs for the better part of a year. I lectured, but dealt with physical anxiety — lack of sleep, nausea, loss of appetite, inability to focus — in the weeks leading up to my lecture. Instead of walking around or standing at the lectern, as I typically do, I sat as I tried to teach students how to read the poetry of Sappho. Inadvertently, I spoke more quietly, more timidly.
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  • Some colleagues, including people of color, immigrants and those without tenure, found it impossible to work under these conditions. The signs intimidated faculty into silence, just as intended, and these silenced professors’ lectures were quietly replaced by talks from people willing and able to carry on teaching in the face of these demonstrations.
  • I think obscuring these acts of silencing was a mistake that resulted in an escalation of the protesters’ tactics.
  • This academic year, the first lecture was to be a panel introduction of the course: Along with two colleagues, I was going to offer my thoughts on the course, the study of the humanities and the importance of students’ knowing the history of the education they were beginning.
  • We introduced ourselves and took our seats. But as we were about to begin, the protesters seized our microphones, stood in front of us and shut down the lecture.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
Javier E

A Feminist Capitalist Professor Under Fire - WSJ - 0 views

  • Ms. Paglia laments that the “antisex and repressively doctrinaire side of feminism is back again—big!” She calls it “victim feminism” and complains that “everything we’d won in the 1990s has been totally swept away. Now we have this endless privileging of victimhood, with a pathological vulnerability seen as the default human mode.”
  • As a teacher of undergraduates, Ms. Paglia despairs at how “bad it is for young people, filled with fears, to be raised in this kind of a climate where personal responsibility isn’t spoken of.” Since her own youth, she says, college students have devolved from rebels into skittish supplicants, petitioning people in authority to protect them from real life. Young adults are encouraged to look for “substitute parent figures on campus, which is what my generation rebelled against in college. We threw that whole ‘in loco parentis’ thing out.”
  • So why do young women feel victimized? Ms. Paglia cites the near-extinction of “body language” among the young and its impact on sexual relations on campus. The “loss of body language” starts in middle and high school, “where there’s total absorption in social media and projected images on Instagram, and so on. So they don’t know how to read each other, physically.
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  • Capitalism, she continues, has “produced this cornucopia around us. But the young seem to believe in having the government run everything, and that the private companies that are doing things for profit around them, and supplying them with goods, will somehow exist forever.”
  • you can call Ms. Paglia a feminist capitalist. “While I believe that boom-and-bust capitalism is inherently Darwinian and requires moderate regulation for the long-term greater good,” she says, “I insist that capitalism has produced the glorious emancipation of women.”
  • “Everything is so easy now,” Ms. Paglia continues. “The stores are so plentifully supplied. You just go in and buy fruits and vegetables from all over the world.” Undergrads, who’ve studied neither economics nor history, “have a sense that this is the way life has always been. Because they’ve never been exposed to history, they have no idea that these are recent attainments that come from a very specific economic system.”
  • By contrast to her flaming public persona, Ms. Paglia is positively conventional in the classroom. “As I constantly stress,” she says, “my base identity is as a hard-working, no-nonsense schoolmarm—like the teaching nuns of global Roman Catholicism
  • She asks me to “stress that I do not teach ‘my’ ideas in the classroom.” Instead, she teaches “broad-ranging” courses and considers herself responsible for her students’ “general education—in which there are huge and lamentable gaps, thanks to the tragic decline of public education in this country.”
  • “There’s no doubt whatever,” she responds, “that I have had a radical gender dysphoria since earliest childhood. Never once in my life have I felt female.”
  • This strange alienation from standard human life certainly helped sharpen my powers of social observation,” she says, “and eventually made me a writer.” Her many years of researching and writing “Sexual Personae,” she adds, “exorcised a lot of my accumulated hostility toward the gender system.”
Javier E

This Time Really Is Different - The New York Times - 0 views

  • “This time is different.” People always say that as markets spiral, but time usually proves them wrong
  • “We’ve seen it over the centuries,” said Kenneth Rogoff, a Harvard economist who actually wrote the book on this — he’s a co-author of “This Time Is Different: Eight Centuries of Financial Folly.”
  • yet Professor Rogoff told me this week that, in some ways, the crisis of 2020 might really be unique.
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  • It helps, a little, to think in meteorological terms. View it as a major hurricane — one that still appears to be gathering force.
  • With a decline in American stocks of more than 20 percent from their peak, the 11-year American bull market died on Wednesday.
  • All on its own, that would be monumental. So would the virtual halt of major sporting events, the cancellation of conferences and the banning of flights, to say nothing of the great diaspora of office workers who have been sent home
  • Yet even these developments seem trivial in the face of the rising death toll, with mind-boggling predictions of millions of additional infections
  • Whether this event really turns out to be a storm from which the economy rebounds, or a cataclysm that wreaks far more consequential changes, cannot be easily answered.
  • Professor Rogoff estimates that a global recession is “at least 80 percent likely,” with China bearing much of the brunt and other emerging-market countries likely to be severely pounded.
  • “the financial power of the United States has grown in stature since the 2007-2009 financial crisis.”
  • That power would be wasted, Professor Rogoff said, if the United States did not use its resources both to aid other nations and provide succor to the impoverished people within its own borders.
  • some officials and scholars are contemplating even more radical experiments than the banks have engaged in over the last decade, like buying corporate debt in the United States or even issuing digital money that would pay variable interest rates, targeted to the borrower.
  • There is no shortage of solid suggestions. Providing paid sick leave and medical coverage to those who don’t have it, strengthening unemployment insurance “and generally repairing the frayed social safety net in the United States” are useful options,
  • the most important boon to the economy might come from something simpler: a general conviction that government, businesses, nonprofits and individuals are responding effectively, and that a semblance of normal life will soon resume.
  • But the epidemic’s relentless math, and the bumbling start to the recovery effort in the United States, suggest that we won’t be close to that moment for many weeks.
anonymous

Wooing Trump, Xi Jinping Seeks Great Power Status for China - The New York Times - 0 views

  • Wooing Trump, Xi Jinping Seeks Great Power Status for China
  • Chinese leaders have long sought to present themselves as equals to American presidents. Xi Jinping has wanted something more: a special relationship that sets China apart, as the other great power in an emerging bipolar world.
  • Mr. Trump has often cast China as an unfair trade rival, and, after arriving in Japan on Sunday, he vowed to build a “free and open Indo-Pacific,” a phrase designed to emphasize America’s democratic allies in the region as a balance against China’s rise.
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  • “The outcome of this clash of national ambitions will be one of the great, perhaps perilous stories of the next several decades,” said David M. Lampton, a professor at the Johns Hopkins School of Advanced International Studies.
  • the pomp will also be a chance for Mr. Xi to showcase his “China Dream” — a vision of his nation joining or perhaps supplanting the United States as a superpower leading the world.
  • Mr. Xi is expected to propose some version of what he has called a “new type of great power relations,” the idea that China and the United States should share global leadership as equals and break a historical pattern of conflict between rising and established powers.
  • Mr. Xi has positioned China as a stable alternative to the United States, willing to take on the obligations of global leadership and invest in big infrastructure projects across Asia and Europe much as the United States did after World War II.
  • Mr. Xi is now the unquestioned paramount leader of China, Professor Yan added, while Mr. Trump only “represents himself.”
  • “The word ‘partnership’ has a long and sad history in the vocabulary of U.S.-China relations,” Professor Lampton said. “American politicians since have avoided the word partnership.”
Javier E

Grooming Young Conservatives in the Trump Era - The Atlantic - 0 views

  • At Princeton, however, conservative-leaning students and professors are mostly insulated from the day-to-day tumult. They’re more interested in a bigger question: What should conservatism—and America—look like moving forward?
  • Elite conservative circles at these universities tend to focus on great books and big ideas, on statesmanship and lofty principles. Nothing could be further from the culture of American politics at the national level today, driven as it is by tribalism and thirst for the blood of political enemies.
  • Even something so basic as collegiality can seem quaint these days. Although American politics have always been ugly and divisive, elite manners and sensibilities at least superficially governed how political life was conducted. The art of persuasion was at the very least afforded lip service. Not so much anymore.
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  • the leaders of this microcosm are doubling down on one of the oldest theories of politics: that ideas have the power to shape the direction of the country.
  • At least at Princeton, students and their mentors are betting that romantic ideals such as collegiality and intellectual rigor have not totally lost their relevance in the Trump era
  • The campus is largely apolitical or vaguely liberal, students told me, but George has carved out a mini-kingdom for right-leaning academics and students, who have gone on to hold all sorts of influential positions.
  • The students and professors who move in Princeton’s conservative worlds have a diverse range of political views: They are pro-Trump and anti-Trump, stalwart supporters of the Republican Party and politically homeless wanderers with conservative leanings. I talked with students who like some of what Trump is doing, but for the most part, they were hesitant to go full MAGA.
  • they seem to share a vision of how politics should be done, prizing respectful debate, principled arguments, and guidance from thinkers such as John Locke and Alexis de Tocqueville. It’s an ethos focused, above all, on civility and erudition.
  • issues such as impeachment have gone all but unmentioned among his friends and peers. “We are just debating the way we see the world and how it should be,” Rajasekar said. Conversations about politics at restaurants and bars are always cordial and respectful, he added. “We place a high premium on that kind of collegiality.”
  • students at Princeton who lean to the right have helped build a robust suite of conservative groups, most prominently the James Madison Program in American Ideals and Institutions, an expansive academic center overseen by the prominent scholar Robert P. George.
  • “We have a motto for students in the Madison Program—it’s on some of the swag we hand out,” he said. “It’s ‘Think deeply, think critically, and think for yourself.’
  • George, a long-respected figure in the conservative political world, has been a vocal critic of Trump since before the 2016 election. As a result, unlike in prior Republican administrations, he has largely remained on the sidelines of polic
  • he’s committed to his vision of what the conservative movement, and American politics, can look like. “I have a kind of faith in the power of clear, coherent, deep thinking to produce good citizens and good people,” he said.
  • Idealism is dead at Princeton,” Christian Schmidt, a senior who has been involved in nearly every conservative organization on campus, told me over apple cider at a local coffee shop. “The primary emotion, I think, on Princeton’s campus is apathy. Or apathy fused with resignation
  • Other students said they don’t see a clear place for themselves in conservative politics, no matter how engaged they might be in the world of conservative ideas.
  • Most of the people I spoke with described feeling welcome to share their ideas on Princeton’s campus—a number of students and faculty specifically mentioned that the school’s president, Christopher Eisgruber, has made a point of creating space for diverse viewpoints
  • At least at Princeton, there seems to be hope. “We have gotten over these moments, these eruptions of no confidence,” said Allen Guelzo, a historian of Abraham Lincoln and the Civil War, during the conversation with George and other professors. “And I think we will get over this as well.”
  • In this cloistered bastion, the work of grooming conservative elites will continue. “If I were the last man on Earth to believe this stuff,” George said, “I would still believe I’ve got the best product to sell.”
Javier E

Liberals might have gotten a taste of what makes Trump so popular - The Washington Post - 0 views

  • moderates had been trying to hold on to a studied neutrality, the arguments for which are twofold: First, in a complicated world, final judgment should be left as an exercise for the reader.
  • the audience for overt, left-wing activism is much smaller than the audience for mainstream fare with a distinct blue tinge. Abandoning any attempt at objectivity would diminish the work’s reach
  • as writer Jon Schwarz once noted in his “iron law of institutions,” people often care more about maximizing their power within their institutions than about maximizing the power of the institution
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  • A corollary of the iron law is that institutions will tend to be controlled by the folks most focused on maximizing internal rather than external power — and already this month, progressives have scored several major victories
  • My former boss, James Bennet, resigned as a top editor at the New York Times over an op-ed he oversaw from Sen. Tom Cotton (R-Ark.) expressing an opinion that at least one poll suggested was shared by many and possibly most voters. A University of California at Los Angeles sociology professor was investigated for reading Martin Luther King Jr. aloud without bowdlerizing the n-word, and a political consultant no longer has a job after tweet-linking a paper — authored by a black professor — suggesting that violent protest may be politically counterproductive.
  • A few weeks ago, these were not firing offenses. Overnight, firing became necessary for the same reason that academia, the media and Hollywood have been offering more and more overtly political content recently: as a counterweight to the outrages of a Trumpish right..
  • Why, though, does fighting Trump necessitate destroying the moderate wing of your own side?
  • Our cause is under existential threat, and we cannot compromise with evil, so if you are not with us, you are against us.
  • conservatives saw tech employees being fired for opposing gay marriage, bakeries shut down by civil rights commissions, and their own employers “inviting” them to publicly declare themselves allies of various social justice causes, removing even the option of keeping tactfully quiet on the job.
  • they demanded to know what all that power was for, if not to protect them from this sort of thing.
  • Thus, instead of a moderate conservative who would defer to liberal sensibilities on touchy issues such as immigration, they chose a champion whose superpowers were reflexive belligerence and utter indifference to social mores.
  • The civil war that ensued saw Schwarz’s iron law working in both directions: Both the #NeverTrumpers and the Trumpists were willing to lose the election before they’d allow the other side to run the party.
  • It seems likely that the iron law will remain in force, because the purer your own side gets, the more terrifyingly alien are the people who remain outside your carefully constructed defensive perimeter
Javier E

How Steven Pinker Became a Target Over His Tweets - The New York Times - 0 views

  • In an era of polarizing ideologies, Professor Pinker, a linguist and social psychologist, is tough to pin down. He is a big supporter of Democrats, and donated heavily to former President Barack Obama, but he has denounced what he sees as the close-mindedness of heavily liberal American universities. He likes to publicly entertain ideas outside the academic mainstream, including the question of innate differences between the sexes and among different ethnic and racial groups. And he has suggested that the political left’s insistence that certain subjects are off limits contributed to the rise of the alt-right.
  • “I have a mind-set that the world is a complex place we are trying to understand,” he said. “There is an inherent value to free speech, because no one knows the solution to problems a priori.”
  • He described his critics as “speech police” who “have trolled through my writings to find offensive lines and adjectives.”
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  • John McWhorter, a Columbia University professor of English and linguistics, cast the Pinker controversy within a moment when, he said, progressives look suspiciously at anyone who does not embrace the politics of racial and cultural identity.
  • “Steve is too big for this kerfuffle to affect him,” Professor McWhorter said. “But it’s depressing that an erudite and reasonable scholar is seen by a lot of intelligent people as an undercover monster.”
  • “We’re in this moment that’s like a collective mic drop, and civility and common sense go out the window,” he said. “It’s enough to cry racism or sexism, and that’s that.”
Javier E

'White Fragility' Is Everywhere. But Does Antiracism Training Work? - The New York Times - 0 views

  • DiAngelo, who is 63 and white, with graying corkscrew curls framing delicate features, had won the admiration of Black activist intellectuals like Ibram X. Kendi, author of “How to Be an Antiracist,” who praises the “unapologetic critique” of her presentations, her apparent indifference to “the feelings of the white people in the room.”
  • “White Fragility” leapt onto the New York Times nonfiction best-seller list, and next came a stream of bookings for public lectures and, mostly, private workshops and speeches given to school faculties and government agencies and university administrations and companies like Microsoft and Google and W.L. Gore & Associates, the maker of Gore-Tex.
  • As outraged protesters rose up across the country, “White Fragility” became Amazon’s No. 1 selling book, beating out even the bankable escapism of the latest “Hunger Games” installment. The book’s small publisher, Beacon Press, had trouble printing fast enough to meet demand; 1.6 million copies, in one form or other, have been sold
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  • I’d been talking with DiAngelo for a year when Floyd was killed, and with other antiracism teachers for almost as long. Demand has recently spiked throughout the field, though the clamor had already been building, particularly since the election of Donald Trump
  • As their teaching becomes more and more widespread, antiracism educators are shaping the language that gets spoken — and the lessons being learned — about race in America.
  • “I will not coddle your comfort,” she went on. She gestured crisply with her hands. “I’m going to name and admit to things white people rarely name and admit.” Scattered Black listeners called out encouragement. Then she specified the predominant demographic in the packed house: white progressives. “I know you. Oh, white progressives are my specialty. Because I am a white progressive.” She paced tightly on the stage. “And I have a racist worldview.”
  • “White supremacy — yes, it includes extremists or neo-Nazis, but it is also a highly descriptive sociological term for the society we live in, a society in which white people are elevated as the ideal for humanity, and everyone else is a deficient version.” And Black people, she said, are cast as the most deficient. “There is something profoundly anti-Black in this culture.”
  • White fragility, in DiAngelo’s formulation, is far from weakness. It is “weaponized.” Its evasions are actually a liberal white arsenal, a means of protecting a frail moral ego, defending a righteous self-image and, ultimately, perpetuating racial hierarchies, because what goes unexamined will never be upended
  • At some point after our answers, DiAngelo poked fun at the myriad ways that white people “credential” themselves as not-racist. I winced. I hadn’t meant to imply that I was anywhere close to free of racism, yet was I “credentialing”?
  • the pattern she first termed “white fragility” in an academic article in 2011: the propensity of white people to fend off suggestions of racism, whether by absurd denials (“I don’t see color”) or by overly emotional displays of defensiveness or solidarity (DiAngelo’s book has a chapter titled “White Women’s Tears” and subtitled “But you are my sister, and I share your pain!”) or by varieties of the personal history I’d provided.
  • But was I being fragile? Was I being defensive or just trying to share something more personal, intimate and complex than DiAngelo’s all-encompassing sociological perspective? She taught, throughout the afternoon, that the impulse to individualize is in itself a white trait, a way to play down the societal racism all white people have thoroughly absorbed.
  • One “unnamed logic of Whiteness,” she wrote with her frequent co-author, the education professor Ozlem Sensoy, in a 2017 paper published in The Harvard Educational Review, “is the presumed neutrality of White European Enlightenment epistemology.”
  • she returned to white supremacy and how she had been imbued with it since birth. “When my mother was pregnant with me, who delivered me in the hospital — who owned the hospital? And who came in that night and mopped the floor?” She paused so we could picture the complexions of those people. Systemic racism, she announced, is “embedded in our cultural definitions of what is normal, what is correct, what is professionalism, what is intelligence, what is beautiful, what is valuable.”
  • “I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was ‘meant’ to remain oblivious,” one of the discipline’s influential thinkers, Peggy McIntosh, a researcher at the Wellesley Centers for Women, has written. “White privilege is like an invisible weightless knapsack of special provisions, assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear and blank checks.”
  • Borrowing from feminist scholarship and critical race theory, whiteness studies challenges the very nature of knowledge, asking whether what we define as scientific research and scholarly rigor, and what we venerate as objectivity, can be ways of excluding alternate perspectives and preserving white dominance
  • the Seattle Gilbert & Sullivan Society’s casting of white actors as Asians in a production of “The Mikado.” “That changed my life,” she said. The phrase “white fragility” went viral, and requests to speak started to soar; she expanded the article into a book and during the year preceding Covid-19 gave eight to 10 presentations a month, sometimes pro bono but mostly at up to $15,000 per event.
  • For almost everyone, she assumes, there is a mingling of motives, a wish for easy affirmation (“they can say they heard Robin DiAngelo speak”) and a measure of moral hunger.
  • Moore drew all eyes back to him and pronounced, “The cause of racial disparities is racism. If I show you data that’s about race, we need to be talking about racism. Don’t get caught up in detours.” He wasn’t referring to racism’s legacy. He meant that current systemic racism is the explanation for devastating differences in learning, that the prevailing white culture will not permit Black kids to succeed in school.
  • The theme of what white culture does not allow, of white society’s not only supreme but also almost-absolute power, is common to today’s antiracism teaching and runs throughout Singleton’s and DiAngelo’s programs
  • unning slightly beneath or openly on the surface of DiAngelo’s and Singleton’s teaching is a set of related ideas about the essence and elements of white culture
  • For DiAngelo, the elements include the “ideology of individualism,” which insists that meritocracy is mostly real, that hard work and talent will be justly rewarded. White culture, for her, is all about habits of oppressive thought that are taken for granted and rarely perceived, let alone questioned
  • if we were white and happened to be sitting beside someone of color, we were forbidden to ask the person of color to speak first. It might be good policy, mostly, for white people to do more listening than talking, but, she said with knowing humor, it could also be a subtle way to avoid blunders, maintain a mask of sensitivity and stay comfortable. She wanted the white audience members to feel as uncomfortable as possible.
  • The modern university, it says, “with its ‘experts’ and its privileging of particular forms of knowledge over others (e.g., written over oral, history over memory, rationalism over wisdom)” has “validated and elevated positivistic, White Eurocentric knowledge over non-White, Indigenous and non-European knowledges.”
  • the idea of a society rigged at its intellectual core underpins her lessons.
  • There is the myth of meritocracy. And valuing “written communication over other forms,” he told me, is “a hallmark of whiteness,” which leads to the denigration of Black children in school. Another “hallmark” is “scientific, linear thinking. Cause and effect.” He said, “There’s this whole group of people who are named the scientists. That’s where you get into this whole idea that if it’s not codified in scientific thought that it can’t be valid.”
  • “This is a good way of dismissing people. And this,” he continued, shifting forward thousands of years, “is one of the challenges in the diversity-equity-inclusion space; folks keep asking for data. How do you quantify, in a way that is scientific — numbers and that kind of thing — what people feel when they’re feeling marginalized?”
  • Moore directed us to a page in our training booklets: a list of white values. Along with “ ‘The King’s English’ rules,” “objective, rational, linear thinking” and “quantitative emphasis,” there was “work before play,” “plan for future” and “adherence to rigid time schedules.”
  • Moore expounded that white culture is obsessed with “mechanical time” — clock time — and punishes students for lateness. This, he said, is but one example of how whiteness undercuts Black kids. “The problems come when we say this way of being is the way to be.” In school and on into the working world, he lectured, tremendous harm is done by the pervasive rule that Black children and adults must “bend to whiteness, in substance, style and format.”
  • Dobbin’s research shows that the numbers of women or people of color in management do not increase with most anti-bias education. “There just isn’t much evidence that you can do anything to change either explicit or implicit bias in a half-day session,” Dobbin warns. “Stereotypes are too ingrained.”
  • he noted that new research that he’s revising for publication suggests that anti-bias training can backfire, with adverse effects especially on Black people, perhaps, he speculated, because training, whether consciously or subconsciously, “activates stereotypes.”
  • When we spoke again in June, he emphasized an additional finding from his data: the likelihood of backlash “if people feel that they’re being forced to go to diversity training to conform with social norms or laws.”
  • Donald Green, a professor of political science at Columbia, and Betsy Levy Paluck, a professor of psychology and public affairs at Princeton, have analyzed almost 1,000 studies of programs to lessen prejudice, from racism to homophobia, in situations from workplaces to laboratory settings. “We currently do not know whether a wide range of programs and policies tend to work on average,
  • She replied that if a criterion “consistently and measurably leads to certain people” being excluded, then we have to “challenge” the criterion. “It’s the outcome,” she emphasized; the result indicated the racism.
  • Another critique has been aimed at DiAngelo, as her book sales have skyrocketed. From both sides of the political divide, she has been accused of peddling racial reductionism by branding all white people as supremacist
  • Chislett filed suit in October against Carranza and the department. At least five other high-level, white D.O.E. executives have filed similar suits or won settlements from the city over the past 14 months. The trainings lie at the heart of their claims.
  • Chislett eventually wound up demoted from the leadership of A.P. for All, and her suit argues that the trainings created a workplace filled with antiwhite distrust and discrimination
  • whatever the merits of Chislett’s lawsuit and the counteraccusations against her, she is also concerned about something larger. “It’s absurd,” she said about much of the training she’s been through. “The city has tens of millions invested in A.P. for All, so my team can give kids access to A.P. classes and help them prepare for A.P. exams that will help them get college degrees, and we’re all supposed to think that writing and data are white values? How do all these people not see how inconsistent this is?”
  • I talked with DiAngelo, Singleton, Amante-Jackson and Kendi about the possible problem. If the aim is to dismantle white supremacy, to redistribute power and influence, I asked them in various forms, do the messages of today’s antiracism training risk undermining the goal by depicting an overwhelmingly rigged society in which white people control nearly all the outcomes, by inculcating the idea that the traditional skills needed to succeed in school and in the upper levels of the workplace are somehow inherently white, by spreading the notion that teachers shouldn’t expect traditional skills as much from their Black students, by unwittingly teaching white people that Black people require allowances, warrant extraordinary empathy and can’t really shape their own destinies?
  • With DiAngelo, my worries led us to discuss her Harvard Educational Review paper, which cited “rationalism” as a white criterion for hiring, a white qualification that should be reconsidered
  • Shouldn’t we be hiring faculty, I asked her, who fully possess, prize and can impart strong reasoning skills to students, because students will need these abilities as a requirement for high-paying, high-status jobs?
  • I pulled us away from the metaphorical, giving the example of corporate law as a lucrative profession in which being hired depends on acute reasoning.
  • They’ve just refined their analysis, with the help of two Princeton researchers, Chelsey Clark and Roni Porat. “As the study quality goes up,” Paluck told me, “the effect size dwindles.”
  • he said abruptly, “Capitalism is so bound up with racism. I avoid critiquing capitalism — I don’t need to give people reasons to dismiss me. But capitalism is dependent on inequality, on an underclass. If the model is profit over everything else, you’re not going to look at your policies to see what is most racially equitable.”
  • I was asking about whether her thinking is conducive to helping Black people displace white people on high rungs and achieve something much closer to equality in our badly flawed worl
  • it seemed that she, even as she gave workshops on the brutal hierarchies of here and now, was entertaining an alternate and even revolutionary reality. She talked about top law firms hiring for “resiliency and compassion.”
  • Singleton spoke along similar lines. I asked whether guiding administrators and teachers to put less value, in the classroom, on capacities like written communication and linear thinking might result in leaving Black kids less ready for college and competition in the labor market. “If you hold that white people are always going to be in charge of everything,” he said, “then that makes sense.”
  • He invoked, instead, a journey toward “a new world, a world, first and foremost, where we have elevated the consciousness, where we pay attention to the human being.” The new world, he continued, would be a place where we aren’t “armed to distrust, to be isolated, to hate,” a place where we “actually love.”
  • I reread “How to Be an Antiracist.” “Capitalism is essentially racist; racism is essentially capitalist,” he writes. “They were birthed together from the same unnatural causes, and they shall one day die together from unnatural causes.”
  • “I think Americans need to decide whether this is a multicultural nation or not,” he said. “If Americans decide that it is, what that means is we’re going to have multiple cultural standards and multiple perspectives. It creates a scenario in which we would have to have multiple understandings of what achievement is and what qualifications are. That is part of the problem. We haven’t decided, as a country, even among progressives and liberals, whether we desire a multicultural nation or a unicultural nation.”
  • Ron Ferguson, a Black economist, faculty member at Harvard’s John F. Kennedy School of Government and director of Harvard’s Achievement Gap Initiative, is a political liberal who gets impatient with such thinking about conventional standards and qualifications
  • “The cost,” he told me in January, “is underemphasizing excellence and performance and the need to develop competitive prowess.” With a soft, rueful laugh, he said I wouldn’t find many economists sincerely taking part in the kind of workshops I was writing about
  • “When the same group of people keeps winning over and over again,” he added, summarizing the logic of the trainers, “it’s like the game must be rigged.” He didn’t reject a degree of rigging, but said, “I tend to go more quickly to the question of how can we get prepared better to just play the game.”
  • But, he suggested, “in this moment we’re at risk of giving short shrift to dealing with qualifications. You can try to be competitive by equipping yourself to run the race that’s already scheduled, or you can try to change the race. There may be some things about the race I’d like to change, but my priority is to get people prepared to run the race that’s already scheduled.”
  • DiAngelo hopes that her consciousness raising is at least having a ripple effect, contributing to a societal shift in norms. “You’re watching network TV, and they’re saying ‘systemic racism’ — that it’s in the lexicon is kind of incredible,” she said. So was the fact that “young people understand and use language like ‘white supremacy.’”
  • We need a culture where a person who resists speaking up against racism is uncomfortable, and right this moment it looks like we’re in that culture.”
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