If there’s one thing young people, particularly college people, like, its the feeling of being at the edge of revolution, being part of something big and important. Most children to some degree grow up with this belief, and the more wealthy and safe the families, the greater the expectation. But this confidence gotten more pronounced in later generations.
Raised to believe they are special and unique and destined for greatness by educators and parents more concerned about self esteem in children than being ready to face a cruel, uncaring world, children expect that they will be terribly important and pivotal in the future, and many never grow out of this stage.
This is played off of by the left, which presents the world as a horrible place that they can change. The entire Obama campaign in 2008 was all about this; “we are the ones we’ve been waiting for.” Vote for Obama and together we’ll fix all the problems!
So far they’ve been very successful with this approach, because young people, particularly those of college age, are just beginning to realize the way they were raised and the way they understand the world ought to be is very different from how it really is.
The left shows up and tells them it can be that way, if only everyone would do what they say. That we can have that wonderful utopia, that we can fix it all with a few more taxes, a bigger government, a few more laws. Some will have to give up things, but that’s okay they’re all richer than you are anyway. Lacking discernment and experience enough in life to see through this, young people eat it up with a spoon. It’s been tremendously effective for 40 years or more.
Christopher Taylor, “TRANSGRESSIVE”, Word Around the Net, 2014-05-30.
March 16, 2015
February 10, 2015
The strength of the populists consists in a certain naïveté. They actually believe in “democracy.” And they are all mystical “nationalists” within their respective statist domains. They think that the nature of the modern State can be changed; that it would be possible, for instance, to downsize it, to reduce taxes, to maybe pay down some debt, to make the agencies of the State responsive to their individual customers, more reflective of human decency, &c. In power, they confront the reality, of machinery vastly large and complex, regulations fantastically detailed and comprehensive, all backed by the power of written law, to be enforced when necessary by violence. And being crass, the best they can do is empty their chamberpots into the machine, here and there. They prove rank amateurs, and upon their removal from office, the “natural party of government” returns, to make some minor sloppy repairs, then resume the mission of Nanny Statecraft — with ambitious new programmes and departments to reward dependency, and crush the spirit of liberty and enterprise; focusing their efforts to make sure that trouble does not arise from the same quarter again.
The citizen of every modern Nation State is fully integrated with that machinery: strapped into place and identifiable by serial number. There is nothing voluntary in his participation: the definition of an “outlaw” has been amended over time, to mean specifically failure to cooperate with any government agent, or to surrender immediately to his demands. (I laugh, bitterly, when a media smartie proposes e.g. mandatory voting, as if adding more idiots to the electorate will improve anything. And yet I welcome it as a frank admission that democracy is a totalitarian creed.)
I do not see how this machinery could ever be peacefully dismantled, given not only its scale, but its claim to the universal authority once accorded only to God. Now that it has had five centuries to grow (counting from the real Reformation, when such as Henry VIII dissolved the monasteries, and appropriated Church property and titles to the State, subjecting divine to profane authority throughout his realm) I do not anticipate a quick turnaround. I do, however, see that when it collapses, the machinery will come down directly on top of all of us.
David Warren, “Hapless Voters”, Essays in Idleness, 2014-05-26.
January 27, 2015
Normally, [the voters] are suckered. The political class — the class of politicians, senior bureaucrats, self-interested lobbyists, and all their paid flunkeys in media and elsewhere — are much cleverer than “the people,” on political questions. “The people,” for their part, may be individually cleverer than they, but not, as a rule, on political questions, which don’t much interest the great majority of them. The political class have, in addition to whatever native smarts, plenty of experience manipulating “the people,” and the contempt required to be ruthless about it. In a fully-fledged “democracy,” it takes little sophistry for the bad guys to win. But the term is relative, and should the good guys win, it will be another victory for the politicians.
A few days ago, I found myself trying to explain this to a well-intended, rightwing person. He complained that the Conservative Party had turned its back on “conservative principles.” This struck me as an unfair allegation, for the party had never once in the history of Canada, whether at the provincial or Dominion level, embraced “conservative principles,” nor shown the slightest curiosity over what they might be. The purpose of a political party has nought to do with such “principles.” (This goes for all parties including, within five years of their founding, those founded on “principles.”) Rather it is to tax as much as they dare, and distribute the takings among their friends, while “nation building” — i.e. adding to the machinery of State. A party unclear on this essential “principle” of democracy (the one that defeats every other principle) might get itself elected by some fluke, but will not long retain power.
David Warren, “Hapless Voters”, Essays in Idleness, 2014-05-26.
January 12, 2015
The Soviets consciously followed the Gramscian prescription; they pursued a war of position, subverting the “leading elements” of society through their agents of influence. (See, for example, Stephen Koch’s Double Lives: Stalin, Willi Munzenberg and the Seduction of the Intellectuals; summary by Koch here) This worked exactly as expected; their memes seeped into Western popular culture and are repeated endlessly in (for example) the products of Hollywood.
Indeed, the index of Soviet success is that most of us no longer think of these memes as Communist propaganda. It takes a significant amount of digging and rethinking and remembering, even for a lifelong anti-Communist like myself, to realize that there was a time (within the lifetime of my parents) when all of these ideas would have seemed alien, absurd, and repulsive to most people — at best, the beliefs of a nutty left-wing fringe, and at worst instruments of deliberate subversion intended to destroy the American way of life.
Koch shows us that the worst-case scenario was, as it turns out now, the correct one; these ideas, like the “race bomb” rumor, really were instruments deliberately designed to destroy the American way of life. Another index of their success is that most members of the bicoastal elite can no longer speak of “the American way of life” without deprecation, irony, or an automatic and half-conscious genuflection towards the altar of political correctness. In this and other ways, the corrosive effects of Stalin’s meme war have come to utterly pervade our culture.
The most paranoid and xenophobic conservatives of the Cold War were, painful though this is to admit, the closest to the truth in estimating the magnitude and subtlety of Soviet subversion. Liberal anticommunists (like myself in the 1970s) thought we were being judicious and fair-minded when we dismissed half of the Right’s complaint as crude blather. We were wrong; the Rosenbergs and Alger Hiss really were guilty, the Hollywood Ten really were Stalinist tools, and all of Joseph McCarthy’s rants about “Communists in the State Department” were essentially true. The Venona transcripts and other new material leave no room for reasonable doubt on this score.
While the espionage apparatus of the Soviet Union didn’t outlast it, their memetic weapons did. These memes are now coming near to crippling our culture’s response to Islamic terrorism.
In this context, Jeff Goldstein has written eloquently about perhaps the most long-term dangerous of these memes — the idea that rights inhere not in sovereign individuals but identity groups, and that every identity group (except the “ruling class”) has the right to suppress criticism of itself through political means up to and including violence.
Mark Brittingham (aka WildMonk) has written an excellent essay on the roots of this doctrine in Rousseau and the post-Enlightenment Romantics. It has elsewhere been analyzed and labeled as transnational progressivism. The Soviets didn’t invent it, but they promoted it heavily in a deliberate — and appallingly successful — attempt to weaken the Lockean, individualist tradition that underlies classical liberalism and the U.S. Constitution. The reduction of Western politics to a bitter war for government favor between ascriptive identity groups is exactly the outcome the Soviets wanted and worked hard to arrange.
Call it what you will — various other commentators have favored ‘volk-Marxism’ or ‘postmodern leftism’. I’ve called it suicidalism. It was designed to paralyze the West against one enemy, but it’s now being used against us by another. It is no accident that Osama bin Laden so often sounds like he’s reading from back issues of Z magazine, and no accident that both constantly echo the hoariest old cliches of Soviet propaganda in the 1930s and ’40s.
Another consequence of Stalin’s meme war is that today’s left-wing antiwar demonstrators wear kaffiyehs without any sense of how grotesque it is for ostensible Marxists to cuddle up to religious absolutists who want to restore the power relations of the 7th century CE. In Stalin’s hands, even Marxism itself was hollowed out to serve as a memetic weapon — it became increasingly nihilist, hatred-focused and destructive. The postmodern left is now defined not by what it’s for but by what it’s against: classical-liberal individualism, free markets, dead white males, America, and the idea of objective reality itself.
Eric S. Raymond, “Gramscian damage”, Armed and Dangerous, 2006-02-11.
November 18, 2014
Except stereotypes are not inaccurate. There are many different ways to test for the accuracy of stereotypes, because there are many different types or aspects of accuracy. However, one type is quite simple — the correspondence of stereotype beliefs with criteria. If I believe 60% of adult women are over 5′ 4″ tall, and 56% voted for the Democrat in the last Presidential election, and that 35% of all adult women have college degrees, how well do my beliefs correspond to the actual probabilities? One can do this sort of thing for many different types of groups.
And lots of scientists have. And you know what they found? That stereotype accuracy — the correspondence of stereotype beliefs with criteria — is one of the largest relationships in all of social psychology. The correlations of stereotypes with criteria range from .4 to over .9, and average almost .8 for cultural stereotypes (the correlation of beliefs that are widely shared with criteria) and.5 for personal stereotypes (the correlation of one individual’s stereotypes with criteria, averaged over lots of individuals). The average effect in social psychology is about .20. Stereotypes are more valid than most social psychological hypotheses.
Which raises a question: Why do so many psychologists emphasize stereotype inaccuracy when the evidence so clearly provides evidence of such high accuracy? Why is there this Extraordinary Scientific Delusion?
There may be many explanations, but one that fits well is the leftward lean of most psychologists. If we can self-righteously rail against other people’s inaccurate stereotypes, we cast ourselves as good, decent egalitarians fighting the good fight, siding with the oppressed against their oppressors. Furthermore, as Jon Haidt has repeatedly shown, ideology blinds people to facts that are right under their noses. Liberal social scientists often have assumed stereotypes were inaccurate without bothering to test for inaccuracy, and, when the evidence has been right under their noses, they have avoided looking at it. And when something happens where they can’t avoid looking at it, they have denigrated its importance. Which is, in some ways, very amusing — if, after 100 years of proclaiming the inaccuracy of stereotypes to the world, can we really just say “Never mind, it’s not that important” after the evidence comes in showing that stereotype accuracy is one of the largest relationships in all of social psychology?
November 8, 2014
I just don’t get it — why the obsession with streetcars? Why pay zillions of dollars to create what is essentially a bus line on rails, a bus line that costs orders of magnitude more per passenger to operate and is completely inflexible. It can never be rerouted or moved or easily shut down if changes in demand warrant. And, unlike with heavy rail on dedicated tracks, there is not even a gain in mobility since the streetcars have to wallow through traffic and intersections like everyone else.
What we see over and over again is that by consuming 10-100x more resources per passenger, rail systems starve other parts of the transit system of money and eventually lead to less, rather than more, total ridership (even in Portland, by the way).
Warren Meyer, “I Can’t Understand the Obsession with Streetcars”, Coyote Blog, 2014-10-23.
September 21, 2014
August 26, 2014
Jim Geraghty discusses why political labelling is so limited in helping get your message across when you’re talking to potential voters who aren’t political junkies:
Liz Sheld, examining some Pew survey results and confirming our worst suspicions, that a significant minority of the electorate walk around believing that certain political terms mean the opposite of what they really do:
Looking just at the first question, which Pew has used to determine whether people who say they are libertarians actually know what the term means, 57% correctly identified the definition of “libertarian” with the proper corresponding ideological label. Looking at the other answers, an astonishing 20% say that someone who emphasizes freedom and less government is a progressive, 6% say that is the definition of an authoritarian and 6% say that is the definition of a communist.
As E. Strobel notes, “The term ‘low-info voter’ is inadequate… More like ‘wrong-info voter’.”
Perhaps when we’re trying to persuade the electorate as a whole, we have to toss out terms like “conservative” or “libertarian.” Not because they’re not accurate, but because they represent obscure hieroglyphics to a chunk of the people we’re trying to persuade.
Neocons! Libertarian Populists! Reform Conservatives! To lots of folks, those might as well be D&D character classes. http://t.co/bHgxPn7C3k
— jimgeraghty (@jimgeraghty) August 26, 2014
July 29, 2014
Nowhere were the frictions generated by nationalist politics more in evidence than in the Cisleithanian [the non-Hungarian half of Austria-Hungary] parliament, which met from 1883 in a handsome neo-classical building on Vienna’s Ringstrasse. In this 516-seat legislature, the largest in Europe, the familiar spectrum of political ideological diversity was cross-cut by national affiliations producing a panoply of splinter groups and grouplets. Among the thirty-odd parties that held mandates after the 1907 elections, for example, were twenty-eight Czech Agrarians, eighteen Young Czechs (Radical nationalists), seventeen Czech Conservatives, seven Old Czechs (moderate nationalists), two Czech-Progressives (Realist tendency), one ‘wild’ (independent) Czech and nine Czech National Socialists. The Poles, the Germans, the Italians and even the Slovenes and the Ruthenes were similarly divided along ideological lines.
Since there was no official language in Cisleithania (by contrast with the Kingdom of Hungary), there was no single official language of parliamentary procedure. German,Czech, Polish, Ruthenian, Croat, Serbian, Slovenian, Italian, Romanian and Russian were all permitted. But no interpreters were provided, and there was no facility for recording or monitoring the content of the speeches that were not in German, unless the deputy in question himself chose to supply the house with a translated text of his speech. Deputies from even the most insignificant factions could thus block unwelcome initiatives by delivering long speeches in a language that only a handful of their colleagues understood. Whether they were actually addressing the issues raised by the current motion, or simply reciting long poems in their own national idiom, was difficult to ascertain. The Czechs in particular were renowned for the baroque extravagance of their filibustering. The Cisleithanian parliament became a celebrated tourist attraction, especially in winter, when Viennese pleasure-seekers crowded into the heated visitors’ galleries. By contrast with the city’s theatres and opera houses, a Berlin journalist wrily observed, entry to parliamentary sessions was free.*
* Among those who came to watch the antics of the deputies was the young drifter Adolf Hitler. Between February 1908 and the summer of 1909, when Czech obstructionism was at its height, he was often to be found in the visitors’ gallery. He would later claim that the experience had ‘cured’ him of his youthful admiration for the parliamentary system.
Christopher Clark, The Sleepwalkers: How Europe Went To War In 1914, 2012.
July 22, 2014
If there’s one thing that separates conservatives from libertarians, it’s the conservative worship of the police. In most conservatives’ eyes, the police are always right and should never be criticized regardless of the situation. Perhaps this is beginning to change, as A.J. Delgado calls for an end to the love affair:
Imagine if I were to tell you there is a large group of government employees, with generous salaries and ridiculously cushy retirement pensions covered by the taxpayer, who enjoy incredible job security and are rarely held accountable even for activities that would almost certainly earn the rest of us prison time. When there is proven misconduct, these government employees are merely reassigned and are rarely dismissed. The bill for any legal settlements concerning their errors? It, too, is covered by the taxpayers. Their unions are among the strongest in the country.
No, I’m not talking about public-school teachers.
I’m talking about the police.
We conservatives recoil at the former; yet routinely defend the latter — even though, unlike teachers, police officers enjoy an utter monopoly on force and can ruin — or end — one’s life in a millisecond.
For decades, conservatives have served as stalwart defenders of police forces. There have been many good reasons for this, including long memories of the post-countercultural crime wave that devastated, and in some cases destroyed, many American cities; conservatives’ penchant for law and order; and Americans’ widely shared disdain for the cops’ usual opponents. (A hippie being arrested is something people from all walks of life are usually happy to see.) Although tough-on-crime appeals have never been limited to conservative politicians or voters, conservatives instinctively (and, it turned out, correctly) understood that the way to reduce crime is to have more cops making more arrests, not more sociologists identifying more root causes. Conservatives are rightly proud to have supported police officers doing their jobs at times when progressives were on the other side.
But it’s time for conservatives’ unconditional love affair with the police to end.
June 26, 2014
Shikha Dalmia linked to this piece by Pascal-Emmanuel Gobry which talks about the problem (on both the right and the left) of shutting out unwelcome facts to support a political worldview:
Several long winters ago, when President Obama was thunderously elected amid Messianic fervor, and much of the right was in the throes of apoplectic confusion, some liberal writers warned of a phenomenon among right-wing intellectuals, which they called “epistemic closure.” The charge was that conservative thinkers had lost the ability to process the idea that the world of 2008 was not the world of the Reagan Era, and more generally to consider new ideas or, really, reality. The word “derp” entered our lexicon to mock forehead-slappingly stupid statements, defined by the liberal blogger Noah Smith as “the constant, repetitive reiteration of strong priors.”
Liberal writers overstated the phenomenon at the time, and there was always a bit of shadow-boxing and concern-trolling there. But they did have a point. […]
Meanwhile, two things are particularly striking about the current Democratic agenda. The first is that it’s so tired. Raising the minimum wage, raising taxes on high earners, tightening environmental regulation — these are all ideas from the ’60s. The second is that nobody on the left seems to be aware of it.
One of the most striking examples of this epistemic closure among liberal writers are their forays into “explanatory journalism.” The idea that many people might like clear, smart explanations of what’s going on in the news certainly has merit. But the tricky thing with “explaining” the news is that in order to do so fairly, you have to be able to do the mental exercise of detaching your ideological priors from just factually explaining what is going on. Of course, as non-liberal readers of the press have long been well aware, this has always been a problem for most journalists. And yet, the most prominent “explanatory journalism” venture has been strikingly bad at actually explaining things in a non-biased way.
I am, of course, talking about Vox, the hot new venture of liberal wonkblogger extraordinaire Ezra Klein. It was already a bad sign that his starting lineup was mostly made up of ideological liberals. And a couple months in, it’s clear that much of what passes for “explanation” on Vox is really partisan commentary in question-and-answer disguise.
And the troubling thing is, I don’t think the people at Vox are even aware that that’s what they’re doing.
Many of the “Voxsplainers” don’t seem to be able to pass Bryan Caplan’s Ideological Turing Test — being able to correctly state the opposing position well enough that an impartial reader would not know the writer’s own position. If you can’t do that, you’re not debating the issues, you’re decimating straw men.
June 5, 2014
I met Murray Rothbard a few years before he died, sharing a panel with him at a Libertarian event in Toronto. He was a fascinating, but uncomfortable man to talk with (at least on my brief acquaintance). He was an ideological fundamentalist and had no time for those who wanted to “water down” the libertarian message to make it more acceptable to the general public. In Mother Jones, Daniel Schulman reports on the bitter break between Charles Koch and Rothbard not long after the founding of the Cato Institute over exactly that kind of issue:
Long before Charles Koch became the left’s public enemy number one (or two, depending on where David Koch falls in the rankings), some of his most vocal detractors were not liberals but fellow libertarians. None of his erstwhile allies would come to loathe him more fiercely than Murray Rothbard, one of the movement’s intellectual forefathers, with whom Charles had worked closely to elevate libertarianism from a fringy cadre of radical thinkers to a genuine and growing mass movement.
In the 1970s, Charles helped fund Rothbard’s work, as the economist churned out treatise after treatise denouncing the tyranny of government. Rothbard was a man with a plan when it came to movement-building. Where some libertarians had bickered over whether to advance the cause through an academic or an activist approach, Rothbard argued that the solution wasn’t to choose one path, but both. Charles was taken with his strategic vision.
Rothbard dreamt of creating a libertarian think tank to bolster the movement’s intellectual capacity. Charles Koch made this a reality in 1977, when he co-founded the Cato Institute with Rothbard and Ed Crane, then the chairman of the national Libertarian Party. This was a high point for libertarianism, when a busy hive of libertarian organizing buzzed on San Francisco’s Montgomery Street, home to Cato and a handful of other ideological operations bankrolled by Charles Koch.
But the relationship between Cato’s co-founders soon soured.
Rothbard, who was feisty by nature, chafed under the regime of Crane and Koch — the libertarian movement’s primary financier at that time. His breaking point came during the 1980 election, when David Koch ran as the Libertarian Party’s vice presidential nominee. Rothbard and his supporters felt that, in a bid for national legitimacy, David Koch and his running mate, Ed Clark, had watered down the core tenets of libertarianism to make their philosophy more palatable to the masses. Americans today would consider their platform — which called for abolishing Social Security, Medicare, and Medicaid and eliminating federal agencies including the EPA and the Department of Energy — a radical one. But to Rothbard and his circle, it wasn’t radical enough. For instance, the Clark-Koch ticket stopped short of calling for the outright repeal of the income tax. And Clark, to Rothbard’s horror, had even defined libertarianism as “low-tax liberalism” in a TV interview.
Following the 1980 election, in which the Clark-Koch campaign claimed a little over one percent of the popular vote, Rothbard did not hold back. He penned a scathing polemic titled “The Clark Campaign: Never Again,” in which he wrote that Ed Clark and David Koch had “sold their souls — ours, unfortunately, along with it — for a mess of pottage, and they didn’t even get the pottage.” Thanks in part to Rothbard’s rabble-rousing, factional feuds and recriminations splintered the libertarian movement just as it was gaining momentum. A few months after Rothbard’s diatribe, Charles Koch and Ed Crane tossed him out of the Cato Institute and voided his shares in the think tank (which was set up, under Kansas law, as a nonprofit corporation with stockholders), a rebuke that turned their libertarian brother-in-arms into a lifelong adversary.
The Rothbard-Koch split was only the biggest of a lot of factional in-fighting in the movement in those days. Even in the outermost fringes of the movement (in Canada, for example), we had lots of splinters-of-splinters micro-movements going on (which is why the Monty Python skit about the People’s Front of Judea, the Judean People’s Front and the Judean Popular People’s Front “Splitters!” rings so true for me). Some days, we made the Communists/Marxist-Leninists look like sane, sensible co-operative folks.
June 2, 2014
Frank Furedi says that what “everyone knows” about the rising tide of racism not only isn’t true, but it’s actually the reverse: racism has been largely defeated in the West. What we now call “racism” isn’t the same thing at all, as our definitions have changed dramatically.
It is astounding just how thoroughly the ideology of racism has been crushed. We should recall that until the outbreak of the Second World War, racial thinking was rarely questioned in any part of the world. Even in academic circles, critics of racism were very much in a minority in the 1930s. Back then, the term ‘racist’ was used neutrally and sometimes even positively in Western societies. It was only in the 1930s that the word ‘racism’ started to acquire negative connotations. It was in that decade that the use of the word racism in a derogatory way was first recorded in the English language. But even then, the idea of racial equality had few defenders – including within the intellectual community.
Since the 1930s, racism, with its oppressive claim that some people are superior to other, ‘subhuman’ people, has been systematically discredited. The idealisation of the racial superiority of whites and the dehumanisation of people from Africa and Asia has been culturally marginalised. Even the most extreme xenophobic cults and parties now find it difficult explicitly to use the language of racial ideology. The notion of racial superiority is conspicuous by its absence in public discussion in the twenty-first century.
People may still have their prejudices, but very few individuals now define themselves as racist. Indeed, the term racist is looked upon negatively even by people who do feel some form of prejudice against a foreign ethnic or religious group. The fact that such people feel obliged to say ‘I’m not a racist, but…’ indicates that racism enjoys very little cultural validation in modern Western societies.
Paradoxically, the sharp decline in expression of racial pride has been paralleled by a huge increase in public accusations of racism. One reason why such accusations are on the rise is because the definition of racism has changed to the point where it has almost nothing in common with the original meaning of the word. These days, any heated dispute between people of different cultural or ethnic backgrounds has the potential to be branded a racist incident. In his disturbing study, The Myth of Racist Kids, Adrian Hart reported that new anti-racist policies in British schools have led to the rebranding of everyday playground insults as ‘racist behaviour’. Following the lead of other institutions, schools have adopted an expansive definition of racism that includes name-calling and excluding a child from games.
May 28, 2014
Ontario NDP manifesto “reads like it was written at an Annex dinner party that went one bottle of red over the line”
The NDP is having some internal ructions during the ongoing Ontario election campaign, as federal NDP supporters are critical of the provincial party’s approach (and leaking that discontent to the media). The Toronto Star‘s Tim Harper reports:
Tom Mulcair and Andrea Horwath will share a stage next week at the provincial party’s spring gala in Toronto.
Publicly, it will be smiles and camaraderie. Privately, some members of the federal leader’s Ontario caucus and his inner circle are looking at the Horwath campaign with anxiety.
While Mulcair has praised Horwath’s “positive, optimistic” vision, there are concerns here about the messaging in the provincial campaign, the decision to force a vote at this time and the landscape the federal party might be traversing in the politically-key southern Ontario ridings in next year’s federal vote.
There are those who believe Horwath brought down the Liberals a year too late and is now not pushing back strongly enough against a budget that is a political document that cannot be delivered. Others wonder why the campaign lacks any big, fresh ideas.
Specifically, federal New Democrats are watching an attempt by the party to tack toward the middle where the votes lie, while fighting off backbiting from within for allegedly giving up on progressive voters and the causes they hold dear.
Mulcair is expected to steer the party in the same direction next year.
He will go to the polls with the NDP’s best chance for power in its history, campaigning with a mix of “small ball” policies, packaged around expected bold policies on the environment and sustainable development. Federal NDP strategists dismiss the tag of “small ball.” They call issues such as bank fees, gas prices and fees for paper bills “consumer issues” and they believe they engage voters who don’t think of politics in old right-left terms.
They dismiss a critical letter to Horwath from self-described NDP stalwarts — a manifesto that reads like it was written at an Annex dinner party that went one bottle of red over the line — as an attempt to drag the party back to what one called the “Audrey McLaughlin” days, a reference to a campaign two decades ago when the party remained ideologically pure and lost official party status.
April 12, 2014
In the most recent Goldberg File “news”letter, Jonah Goldberg discusses what serves some non-religious groups as an effective religion-replacement:
… I read some reviews of Jody Bottum’s new book (which I’ve now ordered). In, An Anxious Age: The Post Protestant Ethic and the Spirit of America, Bottum argues that today’s liberal elites are the same liberal elites that we’ve always had. They come from the ranks of mainline Protestants that have run this country for generations (with some fellow-travelling Jews and Catholics, to be sure). But there’s a hitch. They champion a
social gospel, without the gospel. For all of them, the sole proof of redemption is the holding of a proper sense of social ills. The only available confidence about their salvation, as something superadded to experience, is the self-esteem that comes with feeling they oppose the social evils of bigotry and power and the groupthink of the mob.
This strikes me as pretty close to exactly right. They’re still elitist moralizers but without the religious doctrine. In place of religious experience, they take their spiritual sustenance from self-satisfaction, often smug self-satisfaction.
One problem with most (but not all) political religions is that they tend to convince themselves that their one true faith is simply the Truth. Marxists believed in “scientific socialism” and all that jazz. Liberalism is still convinced that it is the sole legitimate worldview of the “reality-based community.”
There’s a second problem with political religions, though. When reality stops cooperating with the faith, someone must get the blame, and it can never be the faith itself. And this is where the hunt for heretics within and without begins.
Think about what connects so many of the controversies today: Mozilla’s defenestration of Brendan Eich, Brandeis’ disinviting of Ayaan Hirsi Ali, the IRS scandal, Hobby Lobby, Sisters of Mercy, the notion climate skeptics should be put in cages, the obsession with the Koch brothers, not to mention the metronomic succession of assclownery on college campuses. They’re all about either the hunting of heretics and dissidents or the desire to force adherence to the One True Faith.
It’s worth noting that the increase in these sorts of incidents is not necessarily a sign of liberalism’s strength. They’re arguably the result of a crisis of confidence.