The affirmative form of the assumptions of the makers of Serial are in their own self-images, and it's safe to say that many critics of the show are equally as optimistic about themselves
|It won a Pulitzer.|
|It won a Pulitzer.|
Q:" Zionism is racism"2013
A: “There are opinions that are not appropriate, that are harmful"
"She uses prostitution, she said, to illustrate that status stratification occurs in various groups considered deviant by society. She seeks volunteers from among assistant teaching assistants (who are undergraduates) to dress up as various kinds of prostitutes -- she named as categories "slave whores, crack whores, bar whores, streetwalkers, brothel workers and escort services." They work with Adler on scripts in which they describe their lives as these types of prostitutes.
...She said that Leigh told her that there was "too much risk" in having such a lecture in the "post-Penn State environment,"Leiter finally has his own tag
In September, a group of Munduruku made one last attempt to put pressure on the authorities. Making another long journey to Brasilia, they met Maria Augusta Assirati, then president of Funai. In an exchange filmed by one of the Indians on his mobile phone, Assirati conceded: “You are right. It is essential that your land is guaranteed because the land is under pressure from loggers, miners and a series of other elements.”
However, in a tacit admission that she was being sidelined, Assirati added: “But I can’t dictate the priority interests of the government.” Nine days later, she left office. A few weeks after that, the Munduruku started the long process of digging posts in the ground to mark out their land.Terry Turner, Chicago and Cornell, on the history of tribes with cameras.
"I realized that this is a way a very material way in which you can study the process of the formation of representations. It's a material… it's an objective correlative as TS Eliot might put it of that process and it it's a it was profoundly interesting. I thought it's an interesting …it's a field method. You know, my one contribution to I think the literature on methodology or field methods: become an assistant film editor of an indigenous cameraman as he edits footage. If you’ve done a shot record you have a total inventory of what the raw material, of the representation is, and then you cans see how he plays over this raw material and shapes it into a finished construction."When he refers to people giving cameras to the Kayapo before he got there, I assume he's referring to visits in the 80's. He's been working with the Kayapo since 1962.
We are living in a time of exploding nationalisms. The blacks in America are the first to abjure the idea of assimilation, to realize the inherent lie in the concept of melting pot. Through black nationalism has developed a new black pride and hence the ticket to liberation
Today’s young American Jew is a good bit slower. He desperately wants assimilation: Jewishness embarrasses him. He finds the idea of Jewish nationalism, Israel not withstanding, laughable. The leftist Jewish student is today’s Uncle Tom. He scrapes along, demonstrating for a John Hatchett, ashamed of his identity, and obsessed with it. He cannot accept the fact that he is seen as a Jew, that his destiny is that of the Jews, and that his only effectiveness is as a Jew. But he wants to be an “American,” a leftist American, talking liberation and aspiring WASP. He is a ludicrous figure.new: his son.
"Nicki Minaj ends year-long beef with Peter Rosenberg despite calling him ‘annoying’
"Chuck D's comments blasting the current state of urban radio, and Hot 97 in particular, got a response from Peter Rosenberg, one of the station's on-air personalities."
NYT: Two police officers sitting in their patrol car in Brooklyn were shot at point-blank range and killed on Saturday afternoon by a man who, officials said, had traveled to the city from Baltimore vowing to kill officers. The suspect then committed suicide with the same gun, the authorities said.The officers, Wenjian Liu and Rafael Ramos, were in the patrol car near Myrtle and Tompkins Avenues in Bedford-Stuyvesant in the shadow of a tall housing project when the gunman, Ismaaiyl Brinsley, walked up to the passenger-side window and assumed a firing stance, Police Commissioner William J. Bratton said. He shot several rounds into the officers’ heads and upper bodies, the authorities said. They never drew their weapons.His last post of FB. The caps are in the original.
...Mr. Brinsley, who had a long rap sheet of crimes including robbery and carrying a concealed gun, is believed to have shot his former girlfriend in Baltimore before traveling to Brooklyn, the authorities said. He made statements on social media suggesting that he planned to kill police officers, the authorities said.
I Always Wanted To Be Known For Doing Something Right....... But My Past Is Stalking Me And My Present Is Haunting Me.Famous liberal blogger, linking to the NY Daily News: "NYC tabloid code: 'cold blooded cop hater' = 'a black guy did it.' "
|Rafael Ramos and Wen Jian Liu|
On September 13, 1971, Oskar Morgenstern recorded the following memory of Kurt Gödel’s 1948 Trenton interview with an official of the Immigration and Naturalization Service (INS).I googled my reference above to find the first time I used it, and found Balkin and Levinson [pdf], which only makes sense. If you don't get the joke, and want to, start here, and end here [pdf p.44]
“[Gödel] rather excitedly told me that in looking at the Constitution, to his distress, he had found some inner contradictions and that he could show how in a perfectly legal manner it would be possible for somebody to become a dictator and set up a Fascist regime never intended by those who drew up the Constitution. I told him that it was most unlikely that such events would ever occur, even assuming that he was right, which of course I doubted. But he was persistent and so we had many talks about this particular point. I tried to persuade him that he should avoid bringing up such matters at the examination before the court in Trenton, and I also told Einstein about it: he was horrified that such an idea had occurred to Gödel, and he also told him he should not worry about these things nor discuss that matter.
Many months went by and finally the date for the examination in Trenton came. On that particular day, I picked up Gödel in my car. He sat in the back and then we went to pick up Einstein at his house on Mercer Street, and from there we drove to Trenton. While we were driving, Einstein turned around a little and said, “Now Gödel, are you really well prepared for this examination?” Of course, this remark upset Gödel tremendously, which was exactly what Einstein intended and he was greatly amused when he saw the worry on Gödel’s face.
After this remark, Gödel wanted to discuss all sorts of questions relating to the Constitution of the United States and his forthcoming examination. Einstein, how- ever, rather deliberately, turned the conversation around. He told Gödel and me at great length that he had just read a rather voluminous account as to how it came that the Russians adopted the Greek Orthodox religion of Catholicism instead of the Roman Catholic faith.... Gödel did not want to hear any of this but Einstein in his sardonic way insisted on going into incredible details of this entire history, while I was trying to drive through the increasingly dense traffic at Trenton.
When we came to Trenton, we were ushered into a big room, and while normal- ly the witnesses are questioned separately from the candidate, because of Einstein’s appearance, an exception was made and all three of us were invited to sit down together, Gödel, in the center. The examiner first asked Einstein and then me whether we thought Gödel would make a good citizen. We assured him that this would certainly be the case, that he was a distinguished man, etc. And then he turned to Gödel and said, Now, Mr. Gödel, where do you come from?
Gödel: Where I come from? Austria.
The examiner: What kind of government did you have in Austria?
Gödel: It was a republic, but the constitution was such that it finally was changed into a dictatorship.
The examiner: Oh! This is very bad. This could not happen in this country.
Gödel: Oh, yes, I can prove it.
So of all the possible questions, just that critical one was asked by the examiner.
Einstein and I were horrified during this exchange; the examiner was intelligent enough to quickly quieten Gödel and broke off the examination at this point, greatly to our relief.”
...After the class, another student approached Abbate to tell her that he was “very disappointed” and “personally offended” that she hadn’t considered his classmate's example about gay marriage more thoroughly, according to the student’s recording of the conversation, which was obtained by Inside Higher Ed. The student said he had seen data suggesting that children of gay parents “do a lot worse in life,” and that the topic merited more conversation.
Abbate told the student that gay marriage and parenting were separate topics, since single people can have and adopt children. She also said she would “really question” data showing poor outcomes for children of gay parents, since peer-reviewed studies show the opposite (indeed, the major study showing negative outcomes for children of gay parents, by Mark Regnerus, an associate professor of sociology at the University of Texas at Austin, has been widely discredited).
Regardless, the student said, “it’s still wrong for the teacher of a class to completely discredit one person’s opinion when they may have different opinions.” Abbate responded: “There are opinions that are not appropriate, that are harmful, such as racist opinions, sexist opinions, and quite honestly, do you know if someone in the class is homosexual? And do you not think it would be offensive to them, if you were to raise your hand and challenge this?”my comment
The only appropriate response to the student's question would be to say loaded topics would derail the discussion of Rawls, and that while those issues are the most important issues that face us, in fact because they are so important, they should be discussed elsewhere outside the classroom.
Academics now take the academy as arbiter of everything. Call it the authoritarian liberalism of good intentions. The purpose of the humanist academy to give us the tools to govern ourselves. The purpose of the neoliberal academy is to give us a new set of enlightened rulers. The conservatives in this case are right, just as liberals would have been right to make the same argument 30 years ago when the roles would have been reversed, about gay rights, or a few years ago, about Zionism.
Q:" Zionism is racism"
A: “There are opinions that are not appropriate, that are harmful"
And of course the right answer to the student's question wouldn't have caused a backlash.How many times: Academic freedom does not exist. Academic independence is granted through a political process.
Shocked, absolutely shocked to learn the CIA are a bunch of lying torturers. What next, they organized coups in other nations?
— Karl Sharro (@KarlreMarks) December 9, 2014
Stanley Milgram’s 1963 experiments showed that proximity, of authority to subject and of subject to “learner”, was the main factor in affecting the level of obedience to the command to cause harm. An anthropologist will know why a guillotine is not like an ax and why a governor is not called an executioner even if the man who bears that title is only following orders. Again, such data are treated as irrelevant to philosophy, because once the point of view is chosen it can’t be changed. Rather than seeing the inevitability of competing perspectives of the actor and his victim, the moral issue to be faced is defined only through the experience of one of them and not the other. Philosophy searches for truth and perspectivism just doesn’t fit the bill. [p.13]endless repeats
Dear Prudence,Yoffee's response
My husband is kind, supportive, funny, generous, smart, and loving. However, I feel like I must divorce him. Six years ago, when we were in our early 20s and had just fallen in love, after a night of partying and drinking, he woke me up in the middle of the night and started to have sex with me. I was dozing and still drunk and, yes, I took my panties off myself. But when I realized that it was not OK for him to make advances on me in my state, I pushed him away and ran out. He later felt so bad he wanted to turn himself in for rape. I was very confused and thought at times that I was overreacting and at others that I was raped. We painfully worked through this, but the incident made my husband very reluctant about having sex. This led to an agreement that he shouldn't be afraid of coming close to me in similar situations as long as he asked my consent. This made us feel better and I felt secure again. However, we just found ourselves in a very similar situation. After coming back from a friend’s wine tasting we went to bed and he started to kiss me. I liked it and went along, only to wake up in the morning and remember only half of it. Now I am in the same painful spot I was before and I can’t fathom how he could have ignored our agreement. Should I just drop it or am I right about feeling abused?
...Stop acting like a parody of a gender-studies course catalog and start acting like a loving wife. If you can’t, then give the poor sap a divorce.Lindsey Beyerstein's response.
Six years ago, Confused's husband did something to her that they both agree was wrong. It felt like rape to her and to him. Depending on the law in their state, it may well have been rape. Regardless, she was traumatized by the experience, and so was he. (I'm going to give him the benefit of the doubt and assume that he honestly thought she was capable of consent and consenting the first time.)Read Judith Levine.
As someone who defended "Jackie" and the story all week, I felt let down, and then realized with some disgust I was disappointed that she had not been raped. In thinking further about my reaction, it seems what this really is about - and Ferguson and the countless other deaths of young Black teens - is balance of power. And the reason I, and others, are quick to defend the victims in these cases is because it confirms a version of the world we already believe: that young women and African-Americans are often disenfranchised in our culture, specifically with regard to large and traditional bastions of power where the loudest, richest, highest-status voices tend to drown out minority perspectives.Read the fourth paragraph; you shouldn't have to read it carefully. It's anti-feminism, straight up: women need to be protected not only from assault but from embarrassment, insult and vulgarity on the part "of otherwise self-respecting men". It's the sexual politics of John Mayer, Josh Marshall, Maria Farrell, Belle Waring, et al. See Feminism, etc.
I went to Harvard in the early aughts and spent many late, dark nights in final clubs - their version of frats, as I'm sure you know - and can't say any of these details surprised me or rung false. And while the specifics and veracity of this particular story (and RS' reporting in general) are relevant, I'm worried we're missing the macro point that women are perpetual guests in these establishments and what that does to the overall culture and mentality of otherwise self-respecting men.
I'm sure you remember Lord of the Flies. I don't know how it is with frats but at least at Harvard there was ZERO oversight from the school, (presumably to avoid lawsuits about underage drinking and sexual assault), which only reinforced a feeling that these boys were above the law.
Senior year, I was dating someone in one of the oldest final clubs, where non-members are not allowed past the foyer. One late night, a friend of mine found herself alone in the entryroom with two guys, one of whom was a member, both of whom were in the closet. They somehow made it upstairs, as a threesome, where, according to my friend, the two guys proceeded to hook up. (She felt as though she were only there to legitimize their behavior in their own eyes.) When she shared this story with my boyfriend, he freaked out and called a meeting with the other members in his class. They proceeded to alert the graduate board, who also met and eventually made my friend and the other non-member sign some kind of nondisclosure agreement. And no one was even concerned about rape accusations; this was all because they were worried about being outed.
I had my own murky sexual encounter in one of these clubs - the first time I ever drank and smoked weed on the same night - and the University stopped at recommending a counselor, whom I spoke to on the phone a few times. (To be clear, I have no idea what their response would have been had I been more inclined to pursue the issue.)
Of course, it may turn out that none of these details are true and the story is completely fabricated. But my point is, in our rush to "solve" this rape like journalistic detectives, we're avoiding a larger conversation about the male/female balance of power at these large universities and how the universities themselves address it.
Challenging some of our most commonly held beliefs about the family, Brighouse and Swift explain why a child’s interest in autonomy severely limits parents’ right to shape their children’s values, and why parents have no fundamental right to confer wealth or advantage on their children.A confused mix of idealist individualism and statist moral authoritarianism, bound by the imperatives of non-contradictory logic and the need for "truth." So much for instilling a sense of republican virtue in the young.
I remain committed to the faith of my teenage years: to authentic human freedom as a precondition for the highest good. I stand against confiscatory taxes, totalitarian collectives, and the ideology of the inevitability of the death of every individual. For all these reasons, I still call myself “libertarian.”
But I must confess that over the last two decades, I have changed radically on the question of how to achieve these goals. Most importantly, I no longer believe that freedom and democracy are compatible.The Thiel quote originally through Corey Robin (I don't remember where) who (repeats of repeats) doesn't understand the the implications of his own arguments. You can't be for revolution and against disruption. Permanent revolution is Modernist fantasy and capitalism's fantasy of itself.
Brighouse’s philosophy, like Cohen’s, like all the liberalism of ideas, is deeply anti-social, laced with the melancholy superiority of a schoolmaster of a school for wayward youth. [p.30]Again and again:
"If her interests have the same value as his, then my interests must have the same value as yours."The opposite of virtue. And a license for the state to impose virtue on those without it.
Congratulations!Cohen, also in the quoted reference above: "I'm not a morally exemplary person, that's all.”
My favourite kid’s comment on a book was GA Cohen’s kids on Jonathan Glover’s ‘What Sort of People Should There Be’ (according to Cohen): “That’s easy, they should be like us!”
I wrote a book called If you're an Egalitarian How Come You're so Rich? And the final chapter discusses fourteen reasons people give for not giving away their money when they're rich but they profess belief in equality, twelve of which are, well, rubbish. I think there are two reasonable answers that a person who doesn't give too much of it away can give and one of them has to do with the burden of depressing yourself below the level of your peer group with whom you're shared a certain way of life, and in particular, depriving your children of things that the children around them favor. And also, and slightly separately, the transition from being wealthy to being not wealthy at all can be extremely burdensome and the person who has tasted wealth will suffer more typically from lack of it than someone who's had quote unquote the good fortune never to be wealthy and therefore has built up the character and the orientation that can cope well with it.What an asshole. And what fucking idiots.
renren links to Reason, so I think it's only fair. Riley is on the editorial board of the WSJ, and the book is published by Encounter. Caveat emptor.
If you want to make these sort of arguments seriously then you have to go to the left not the right. See Derrick Bell's arguments against the Brown decision. Right wing Burkeanism is colored more by greed than honest pessimism.
As for the post itself, the mannerisms of American suburban or middle-class "emo"-ism for lack of a better term, of pained liberalism, are hard to take.
"I spent a day and a half trying to find an effective way to communicate the pain, frustration, anger, sadness I was feeling to my friends, peers, and colleagues online, particularly those that seem to live in an alternate reality."
Americans excluding immigrants regardless of race or class live in an alternate reality. The US has been openly at war for almost all of this century, and less openly since at least 1945. Racism is real and current. The existence of the US base at Guantanamo is proof of that, ignoring what's happening there at the moment. And if I had to choose between [life as] a black American man or a Palestinian man in the West Bank or Gaza which would be safer?
Most whites are racist, at least "just-a-little-bit". Most men are at least, "just-a-little-bit" sexist. Both are a given. Years ago when I forgot -literally- that the woman I was seeing at the time was black it was a happy surprise; I'd never assumed. But liberals assume, and lie to themselves, and they're always shocked by the racism of others. In 2008 they were shocked by this. The friend who showed me the story was smiling ear to ear because he knew it meant Obama was going to win.
"We're voting for the nigger". The battle-hardened recognize progress when they see it.
It's also that having grown up as a white kid in a mostly black neighborhood the soft lectures of black people now ensconced in the world of comfortable and sincere white liberalism directed at their equally earnest white peers, also is hard to take. Academics who make claims to righteous anger often want it both ways: indulging the bourgeois pleasures of the groves of academe while writing about storming the walls of some fortress elsewhere, if only in their imagination. And more and more the academy is treated like a church, not only a place apart but openly and clearly above. And what's the politics of that?
A paragraph from a piece I found through the Savage Minds twitter feed.
"My Vassar College Faculty ID Makes Everything OK" From a list of things the author did not expect.
I didn't expect to have to wrap my arms around Leo, a Chicano student who stood shivering and sobbing in front of Poughkeepsie police after getting jumped on Raymond Ave by kids he called "my own people." Didn't expect to take him to the police station and have the questioning officer ask Leo, "Why do you use the term 'Latino'? Can you tell me what country the boys who jumped you were from?" The officer told Leo that his partner was Colombian and could tell where a person was from just by looking at them. Leo told me that he felt "most Chicano, most Latino, and most like a Vassar student" that night.What kind of life would a Chicano kid in the US most likely have had to be shocked to be jumped by "my own people."? And what bubble would he have to have lived in to say that he felt "most Chicano, most Latino, and most like a Vassar student" after being shocked again by the cop's question? Vassar is part of a very specific bubble, an east coast prep-school college.
The politics of all of this is not only conflicted but confused, by a very American unwillingness to face the conflicts in one's own life.
When Christian artists did begin to single out Jews, it was not through their bodies, features, or even ritual implements, but with hats. Around the year 1100, a time of intensified biblical scholarship and growing interest in the past, as well as great artistic innovation, artists began paying new attention to Old Testament imagery, which had been relatively neglected in favor of New Testament illustration in early medieval art. Hebrew prophets wearing distinctive-looking pointed caps began appearing in the pages of richly illuminated Bibles and on the carved facades of the Romanesque churches that were then rising across western Christendom.A better title for a better essay, in two parts, would be How Europeans became White, followed by How the Jews Became White. The bottom photo is Sara Lipton
...In the second half of the twelfth century, a new devotional trend promoting compassionate contemplation of the mortal, suffering Christ caused artists to turn their attention to Jews’ faces. In an enamel casket dating to about 1170, the central Jew in the group to the left of the crucified Christ has a large, hooked nose, all out of proportion both to his own face and to the noses of the other figures on the casket. Though this grotesque profile resembles modern racialist anti-Semitic caricature, it does not seem—yet—to bear the same meaning. No Christian texts written up to this point attribute any particular physical characteristics to Jews, much less refer to the existence of a peculiar “Jewish nose.” Instead of signaling ethnic hatred, this Jew’s ugly visage reflects contemporary Christian concerns. In accord with the new devotions, artworks had just begun to portray Christ as humbled and dying. Some Christians struggled with the new imagery, discomfited by the sight of divine suffering. Proponents of the new devotions criticized such resistance. Failure to be properly moved by portrayals of Christ’s affliction was identified with “Jewish” hard-hearted ways of looking. In this and many other images, then, the Jew’s prominent nose serves primarily to draw attention to the angle of his head, turned ostentatiously away from the sight of Christ, and so links the Jew’s misbegotten flesh to his misdirected gaze.
In a passage from one of the Five Lectures on Psychoanalysis Freud says that as the result of a successful treatment repression is replaced by 'the condemning judgement'. He doesn't explain the difference between the two. What's the difference between "I don't want to kill my father and sleep with my mother" and "I don't want to kill my father and sleep with my mother." Is the first, louder and more nervous? More declarative? More cocksure? I don't know but it's a question conceptualists can't answer.Conceptualists don't/can't understand performance. They refuse to interpret, or they oppose it. The irony, as I've said again and again, of liberals mocking Scalia's originalism reading the past is their own originalism reading into the future. That written words "mean what they mean" and that I "mean what I say and say what I mean", and that I am "what I say I am", all make make the same argument. Scalia's Catholic anti-individualism and liberal individualism both stand against interpretation, which can only be the interpretation of others, in the present and future: the judgement of outsiders and the judgment of history.
A world in which artists — writers, illustrators, directors, videographers — and creativity enjoy a valued place in the defense establishment’s planning and preparation for the future of warfare and social conflict; in where unconventional, imaginative thinking and expression contribute meaningfully to the study and professional conduct of diplomacy, defense policy, and military operations; in which fiction about future wars hold a regular place on the reading lists of military professionals.
The Atlantic Council’s Art of Future Warfare project is driven by the Scowcroft Center on International Security’s mandate to advance thinking and planning for the future of warfare. The project’s core mission is to cultivate a community of interest in works and ideas arising from the intersection of creativity and expectations about how emerging antagonists, disruptive technologies, and novel warfighting concepts may animate tomorrow’s conflicts. We will create a platform for this community — the Art of Future Warfare web site, activate social media around this mission and host live events. The project will curate artistic renderings of future warfare through crowd-sourced “war-art challenges,” and publish collections of these works. The project also will cultivate an audience within the traditional defense community for this creative approach to understanding the future of warfare and social conflict.
Dave Anthony, former writer and director for the megahit video game franchise Call of Duty, wants the U.S. government to explore stationing soldiers in schools.repeats and repeats. Instrumentalism and illustration, left and right, literally. "It is painful to note that we find similar errors in two opposed schools: the bourgeois school and the socialist school. ‘Moralize! Moralize!’ cry both with missionary fervor."
"But art is not essentially content. Art is essentially form. Art is object, not subject."also
So Ursula Le Guin, a fantasy author, of all people, is the first to say the obvious.
War can be used as entertainment in two ways by two groups of people: those who treat it as a game played by choice -a deadly game but one that can be left and rejoined- and those who know only war. The most important difference is that the former have never been the victims of a war, only the warriors. They didn't learn to kill by feeling pain.Jack Webb, cardboard, and "Collegiate Gothic"
When we ask the reason for this curious separation between classical motifs invested with a nonclassical meaning, and classical themes expressed by nonclassical figures in a nonclassical setting, the obvious answer seems to lie in the difference between representational and textual tradition. The artists who used the motif of a Hercules for an image of Christ, or the motif of an Atlas for the images of the Evangelists acted under the impression of visual models which they had before their eyes, whether they directly copied a classical monument or imitated a more recent work derived from a classical prototype through a series of intermediary transformations. The artists who represented Medea as a mediaeval princess, or Jupiter as a mediaeval judge, translated into images a mere description found in literary sources.
This is very true, and the textual tradition through which the knowledge of classical themes, particularly of classical mythology, was transmitted to and persisted during the Middle Ages is of the utmost importance, not only for the mediaevalist but also for the student of Renaissance iconography. For even in the Italian Quattrocento, it was from this complex and often very corrupt tradition, rather than from genuine classical sources, that many people drew their notions of clasical mythology and related subjects.
Limiting ourselves to classical mythology, the paths of this tradition can be outlined as follows. The later Greek philosophers had already begun to interpret the pagan gods and demigods as mere personifications either of natural forces or moral qualities, and some of them had gone so far as to explain them as ordinary human beings subsequently deified. In the last century of the Roman Empire these tendencies greatly increased. While the Christian Fathers endeavored to prove that the pagan gods were either illusions or malignant demons (thereby transmitting much valuable information about them), the pagan world itself had become so estranged from its divinities that the educated public had to read up on them in encyclopaedias, in didactic poems or novels, in special treatises on mythology, and in commentaries on the classic poets. Important among these late-antique writings in which the mythological characters were interpreted in an allegorical way, or "moralized," to use the mediaeval expression, were Martianus Capella's Nuptiae Mercurii et Philologiae, Fulgentius' Mitologiae, and, above all, Servius' admirable Commentary on Virgil which is three or four times as long as the text and was perhaps more widely read.
During the Middle Ages these writings and others of their kind were thoroughly exploited and further developed. The mythographical information thus survived, and became accessible to mediaeval poets and artists. First, in the encyclopaedias, the development of which began with such early writers as Bede and Isidorus of Seville, was continued by Hrabanus Maurus (ninth century), and reached a climax in the enormous high-mediaeval works by Vincentius of Beauvais, Brunette Latini, Bartholomaeus Anglicus, and so forth. Second, in the mediaeval commentaries on classical and late-antique texts, especially on Martianus Capella's Nuptiae, which was annotated by Irish scholars such as Johannes Scotus Erigena and was authoritatively commented upon by Remigius of Auxerre (ninth century). Third, in treatises special treatises on mythology such as the so-called Mythographi I and II, which are still rather early in date and are mainly based on Fulgentius and Servius. The most important work of this kind, the so-called Mythographus III, has been tentatively identified with an Englishman, the great scholastic Alexander Neckham (died 1217); his treatise, an impressive survey of whatever information was available around 1200, deserves to be called the conclusive compendium of high-mediaeval mythography, and was even used by Petrarch when he described the images of pagan gods in his poem Africa.
Patient is seen as a courtesy visit because he is no longer actually eligible for consultation here, as he graduated here from the college [Harvard] in June of this year. He has plans to attend Columbia Graduate School.
He comes with very intense questions regarding Catholicism. In the last several months he has begun to question increasingly whether he can support a body of thought which stresses orthodoxy and lack of investigation. He approaches the problem with me and with himself quite intellectually, but he is indeed, in spite of intellect, feeling in much emotional turmoil over this. Support was given to him to move towards a middle ground, which, in his style, is very hard for him.
He has felt frightened of the loss of the church, and, therefore, it was clarified that he need not give up the church, or an organization to which he belongs in the church, to pursue his questioning, and that he would not be able to be content in any position he took until he opened up the questions with himself and others. He was also concerned that some of his actions have been inappropriate, and I did not feel that they were inappropriate save that they were indicative of a young man in considerable turmoil over some very important questions in life, and this was stated to the patient.
… Search [in Shakespeare] for statesmanship, or even citizenship, or any sense of the commonwealth, material or spiritual, and you will not find the making of a decent vestryman or curate in the whole horde. As to faith, hope, courage, conviction, or any of the true heroic qualities, you find nothing but death made sensational, despair made stage-sublime, sex made romantic, and barrenness covered up by sentimentality and the mechanical lilt of blank verse.Scialabba hates literature. He's the perfect literary critic for readers of Max Weber
Consider a discipline such as aesthetics. The fact that there are works of art is given for aesthetics. It seeks to find out under what conditions this fact exists, but it does not raise the question whether or not the realm of art is perhaps a realm of diabolical grandeur, a realm of this world, and therefore, in its core, hostile to God and, in its innermost and aristocratic spirit, hostile to the brotherhood of man. Hence, aesthetics does not ask whether there should be works of art."Scialabba's jeremiads are celebrated by technocratic readers only because they won't change a thing: technocracy wins regardless. There's a nastiness behind that, a hidden nihilism, their bloody valentine to the humanities that can offer nothing in return."
The Boston Review have just put up a piece I wrote on Ireland’s internal Cold War, which wasn’t about politics, but religion. My generation (and Kieran’s; and Maria’s) grew up in an Ireland where the Catholic Church’s control of politics and society was visibly rotting away from inside, but still strong enough to foreclose the alternatives. It was like Brezhnevism – a dying system, but one strong enough to make it difficult to imagine what life would be like if it were gone.Farewell to all that
One vignette from the piece, describing the moment when Bishop Eamon Casey was revealed to have had a long term relationship and child resulting from same.
The day the news broke, I met one of my professors, who had a sideline as a scrupulously evenhanded television host, wandering across campus in dazed delight. “It’s over,” he said. “They’ve lost.” He was right.
The Union Jack came down in Camp Bastion today, marking the end of the UK’s combat role in Afghanistan and its misconceived campaign in Helmand Province; the campaign with no strategy, less chance of success and a gossamer-thin plan.She cried for a British soldier, not for the Afghans.
...Nineteen billion pounds. Twenty thousand Afghan civilians. Four hundred and fifty three UK soldiers. More Afghan National Army killed last summer than UK troops throughout the whole war. More poppy seed than ever growing in Helmand, but lots more children in school, too.
Was it worth it? Well if you’ve figured out a workable and not-obscene calculus of human pain and worthwhile profit, let the rest of us know.
I knew one of the four hundred and fifty three, but only superficially. He was deputed one autumn evening to squire me around the officers’ mess when E was already gone. He made sure I had drinks and was warm enough, saw me into the dining room, flirted chastely back and manfully ignored the younger women. It was like something out of Thackeray. Beautiful manners on the eve of battle.
...Later, driving through the gold-tinged dusk of a Wiltshire summer evening, I rounded the corner of B-road to see the flag again, flying in someone’s garden. I had to pull over.
That’s not my flag and never will be. It’s just something someone I slightly knew died for.
My husband, E, has been deployed to Afghanistan for six months.I Love a Man in Uniform
I almost hesitate to make this recommendation, as my taste has cloven to the mainest of main streams since I became an army wife.Reader, I married him
Sometime in Spring, two years ago, my brother Henry received a hand-written letter from a woman in Ireland he’d neither met nor heard of. It was a letter of introduction. The person being introduced was Edward, “a decent, entertaining fellow. We have known him all our lives.”Where is the love?
...A month or two later, I phoned to say I’d be arriving that evening from L.A. for a couple of weeks in the DC office. Henry pressed the letter into my hands as I arrived on the doorstep. He was rushing to the airport and thought I might have more time to take an interest.
The letter came via a circuitous route from a tenuous connection; Meg, Edward’s godfather’s wife who was also my mother’s friend Mary’s book club companion. It was prompted by a misunderstanding between a son who was monosyllabic about his social life and a mother who thus assumed he had none. It came from the peculiarly Anglo-Irish practice of proper letter-writing, and directly from that rare person who said ‘I must write them a letter’, and actually did.
Ugh, I feel ill. I had been mellowing on Pope Benedict. It’s hard (not to mention wrong) to keep hating on someone you pray out loud for every Sunday.I've always associated libertarians and libertarianism -absent "civil" libertarianism- with people, mostly sons, born into and frustrated by "backwards", tradition-bound societies, born also after the failures of communism. It's the last "scientific" prescriptive theory of culture.
...my mental model of Tyler often sit[s] on my shoulder while I blog, making polite and well reasoned libertarian criticisms of my arguments..."If the Farrells were Muslim, Henry's sister would be in Hijab. If they were Iranian, she would be a religious liberal reformer; if they were Jewish they'd be Zionists.
Al-Ghazali, as quoted by Ernest Gellner, puts Mannheim’s point more pithily – "the genuine traditionalist does not know that he is one; he who proclaims himself to be one, no longer is one."
ZMEvery major mistake I've watched Daniel Davies make has been a mistake of social -intimate- empiricism. This was linked in the previous post. It ends with this. If the link ever dies I've saved a copy of the page.
“I notice that all the blokes opining away that everyone ought to do their own housework (and that housework is qualitatively different from any other form of labour; personally I think it’s disgraceful that people are too lazy to manage their own mutual funds or write their own novels) are …well…blokes.”
You noticed wrongly since I am not a bloke .
I also said housework should be equitably shared by household members not made to be a woman’s responsibility.
in public spaces of commerce, industry, or civics it is appropriate to have people employed to do the housekeeping and cleaning. In domestic spaces people should do their own housekeeping unless they have a disability and need assistance.
i hope with your argument that domestic housekeeping is a field suitable for paid labour you also think housekeepers should be paid the same as managers of mutual funds?
"In domestic spaces people should do their own housekeeping unless they have a disability and need assistance."
… Because blah blah blah Thoreau. Apologies for getting your gender wrong but really, this is so much gasping rubbish that I can’t believe people don’t notice they’re mistaking a personal aesthetic preference (or more likely, a half remembered childhood rule) for an insight into morality
...you have to either live in the countryside or live in the city and be really rich to say that rubber tomatoes suck. For those humans who live in the city and are not really rich, rubber tomatoes provide a welcome and tasty and affordable simulacrum of the tomato-eating experience.
The color is black,the material is leather,the seduction is beauty,the justification is honesty,the aim is ecstasy,the fantasy is death.
— Walid Joumblatt (@walidjoumblatt) November 9, 2014
I find this OP wretched and appalling. But since so few others do, I wonder if it’s just me. Isn ‘t Waring really just saying “It’s great to be rich!”? I know the feeling. I was an expat in Hong Kong in the early nineties: the private schools, the maid-ironed uniforms, people coming and going from one exotic place to another, etc. Most of the OP sounded like back-handed, covert bragging–sprinkled with a heavy dose of cloying, corn pone “y’all’s” to show that she’s a good Ioway farmer’s daughter at heart, or whatever. And the kids! Oy! Smart as whips and learning all these languages! I’ve been trapped by elderly people like this who then want to show you all the pictures in their wallet/purse. But Waring, I take it, is a relatively young woman. Hard to figure. (I did a little research. According to her wedding announcement she is related to the robber baron, Jay Gould. Now, no one is responsible for their ancestors. But why make such a point of it? Especially when John “only a Holbo” Holbo’s ancestory gets no mention at all.)Davies defending Waring and quoting her own reply.
But so much for form. What about substance? Yes, in places like Singapore, even philosophy profs can live well. But for the most part this is because it is a Republican paradise. No minimum wage, tough on crime, control of the media to ensure that the right people get elected, limited concern for due process and human rights–oh yeah, and lingering “white privilege” makes being a WHITE woman extra safe, in a kind of belt-and-suspenders way. What’s not to like? Singapore is by no means the worst place on earth. Some people on the Left, apologists for Castro for example, believe that there must be some kind of necessary trade-off between human rights and economic
development. I’m not one of them. But for those that do, Singapore should be ashining example. They have achieved far more–in terms of living standards and health for the poorest–while being much more free than Cuba. In fact I have always wondered why Singapore didn’t get more attention and praise from the the authoritarian Left. But for anyone with democratic instincts…? I don’t think so.
Am I supposed to lie about my life? Not discuss the interesting ways it differs from the life I ever thought I’d have? We’d all gain what now?Stevens again
As far as I can tell, the party line of CT commenters is that one is allowed to exist, but never to say anything good about one’s life and career. In principle, there might be some level of wailing and repenting, sackcloth and ashes and general screaming about what a horrible person you are for being part of such a horrible system, which might excuse you, but nobody’s ever found it yet. The crazy thing is that it’s not just you living in Singapore or me being a stockbroker that they object to; even the academics on the blog seem to get the same treatment for mentioning that they’ve been promoted or got a prestigious scholarship or something.
and again responding to others
Dsquared @ 93: I’d like to distance myself from any of the CT commentators that begrudge Waring, or anyone else for that matter, their good fortune. I’ve enjoyed great good fortune in life myself, so it would be hypocritical for me to resent others. For example, I have enjoyed immensely Daniel’s CT posts on his travels–even though Daniel is clearly in a privileged position to do the kind of the trip he is doing. It is just that Daniel writes well about interesting things, and Waring doesn’t. So all you have is this parading, unselfconscious privilege.neoliberalism: a bad thing, except when you're living it.
My objection to this OP, in its original form at least, was two-fold: first it had the preening, “look at me” tone that I found distasteful; second it seemed to blithely ignore
the price at which the affordable help and public order in Singapore are purchased.
As Waring points out herself, tenure or no tenure, she’s not really at liberty to say what she thinks anyway. That’s a handicap for a writer. Maybe she should write about something else.
Of course it is not only the poor in the poor nations who suffer relatively; and it is not only the poor in the rich nations who do the excluding. Those opposed to immigration may not be the upper-class in the rich countries; though they may prefer anti-immigrant populist sentiment to other forms of political expression, e.g. higher inheritance taxes.
...oops meant it is not only the rich in the rich nations who do the excluding."populist sentiment" refers to the -perceived and actual- self-interest of the native born lower middle and working classes. As Dean Baker has pointed out again and again, it's government policy to have working classes compete against each other, while regulating the immigration of the educated. The rich and poor move back and forth; the professional classes are protected. There's no open market in economists and college professors, and they're happy to moralize about fellow citizens, above and below, if it doesn't go against their own self-interest.
|Chart from EPI|
-It is indeed remarkable how all the places inhabited by the super-rich (Kensington, Mayfair, much of Geneva, the XVI arrondissement …) are really crushingly dull. At least little of real value will be lost when we burn them down.
-First, I’m sympathetic, I really am, to the idea that people should work and consume less and that we should attend more to real life quality. But this doesn’t seem very realistic in my own life for two reasons: first, even if my employer were sympathetic (unlikely) I feel very hard pressed now to produce the level of research output necessary for me to stay competitive with other academics (not just in the UK, but elsewhere)…. Second, it is all very well Juliet Schor telling us to transition to a low hours/lower consumption economy. I’m cool with consuming less. The problem is that I, and just about everyone else, has taken out huge mortgages and bank loans to pay (in part) for the consumption we’ve already had. Hard to reduce the hours unless (or until) the debt goes away. Third, there was distressingly little discussion of the politics of this.Again all long term repeats, except for recent refs to the tension between republicanism and liberalism, Aristotle and Montesquieu. Liberalism is amenable to fans of science since it can claim reasonably or not to be without priors. Republicanism is a virtue ethic and priors are explicit: burdens precede freedoms, making hypocrisy more difficult to hide, from yourself at least.
I really have a hard time with this.---
The question then becomes: what does it mean to become more conscious of anti-racist writing as enmeshed in this plurality of modes of existence? I would like to think that, at the very least, such consciousness would widen the writer’s anti-racist strategic capacities and render anti-racist thought more efficient at combatting racism.You can't write anti-racism. Your anti-racism can only be judged by those to whom your supposed "anti-racism" is directed. No man has the right to call himself a feminist. It's up to the women around him to say that he's not a sexist. Short of that it's just another record of some of someone saying "I'm a really nice guy!", and how's that sound? It's never sounded good.
What this means of course is that there's no true proof of racism, of racist intent: we can't read minds; there's only the record of performance. So for example Danny Aiello and Spike Lee argued over whether Aiello's character in Do the Right Thing was racist, while Murray Kempton in his review said that Lee's racism was against blacks, that Lee demonstrated more than a bit of self-hatred in the characters he created. It's the best review of the film I read.
All of this goes to show the politics of intent, of rationality and reason is bogus. But it makes sense that this sort of philosophizing should originate in cultures that follow the inquisitorial rather than the adversarial system of justice. Arguments for "seeing the other in myself" pull less weight in the Anglo-American legal system where "the other" is another lawyer. Postmodern philosophy hasn't been taken up by lawyers partly because our legal system is premodern so therefore already postmodern. Philosophers think of themselves as judges as central. No practicing lawyer in our system puts judges automatically in such high regard. They're taken seriously as powerful, not wise.
If you want to talk about the Western relation to Islam, you can't do it without discussion of the Western relation to Jews. From anti-semitism to philosemitism it's enough to make your head spin.
And Israeli itself... Here's a veteran of the Palmach:
We were the beautiful generation, the strong, the muscular, the anti-diaspora, as opposed to the Arab, the primitive, the reactionary, the conservative. We were the essence of good, and they, nothing, human dust. And it was almost charity to fight them.That doesn't approximate Nazi language; it is Nazi language. And what are we to make of European defenses of Israel?
The politics of intention are the politics of patting yourself on the back; the opposite of the politics of curiosity, and irony.
"Irony is the glory of slaves." Czeslaw Milosz. Earnest liberators celebrate their own lack of it.
Some time in the 1980s, states forgot that universities benefit the broader society, not just the students who attend. They are part of the cultural and social fabric of each state. They preserve and enhance local art, music, poetry, and drama. They make sense of our past and predict our future. State universities invented Mosaic, the most influential early Web browser, and made those “waves of grain” that feed much of the world possible and profitable.Call it serious rather than knee-jerk neoliberalism, the thinking man’s productivism, or Fordism for adults. And the mention of “art, music poetry, and drama” reminds me of Howie Cohen, the ad man who credits Woodstock and acid for giving him the imaginative freedom to come up with the lines "I can't believe I ate the whole thing" and "Try it, you'll like it!"
One of the key themes of Ivory Tower is the idea of disruption, which has been at the core of almost every movie I've made in the last thirteen years.Well then, there you go. And Peter Thiel:
But I must confess that over the last two decades, I have changed radically on the question of how to achieve these goals. Most importantly, I no longer believe that freedom and democracy are compatible.The author of this piece is defending technocratic capitalist liberalism against anarchist capitalism. I’ll offer a third option, that any professor in the humanities should recognize, though more and more they don’t. And THAT is the most important change in the academy over the last century, from Weber and Ford to Sputnik, a change Siva Vaidhyanathan and other academics of this age have no knowledge of because they’re the product of that change. Neoliberalism made you. You’re a product of culture without knowing how it would be even possible to be anything but “free to choose” as uncle Miltie would say. But first, Frederick Wiseman.
The sociologist E. Digby Baltzell explained the Bell leaders’ concerns in an article published in Harper’s magazine in 1955: “A well-trained man knows how to answer questions, they reasoned; an educated man knows what questions are worth asking.” Bell, then one of the largest industrial concerns in the country, needed more employees capable of guiding the company rather than simply following instructions or responding to obvious crises.
In 1952, Gillen took the problem to the University of Pennsylvania, where he was a trustee. Together with representatives of the university, Bell set up a program called the Institute of Humanistic Studies for Executives. More than simply training its young executives to do a particular job, the institute would give them, in a 10-month immersion program on the Penn campus, what amounted to a complete liberal arts education. There were lectures and seminars led by scholars from Penn and other colleges in the area — 550 hours of course work in total, and more reading, Baltzell reported, than the average graduate student was asked to do in a similar time frame.
...Perhaps the most exciting component of the curriculum was the series of guest lecturers the institute brought to campus. “One hundred and sixty of America’s leading intellectuals,” according to Baltzell, spoke to the Bell students that year. They included the poets W. H. Auden and Delmore Schwartz, the Princeton literary critic R. P. Blackmur, the architectural historian Lewis Mumford, the composer Virgil Thomson. It was a thrilling intellectual carnival.
...What’s more, the graduates were no longer content to let the machinery of business determine the course of their lives. One man told Baltzell that before the program he had been “like a straw floating with the current down the stream” and added: “The stream was the Bell Telephone Company. I don’t think I will ever be that straw again.”
...But Bell gradually withdrew its support after yet another positive assessment found that while executives came out of the program more confident and more intellectually engaged, they were also less interested in putting the company’s bottom line ahead of their commitments to their families and communities. By 1960, the Institute of Humanistic Studies for Executives was finished.