The Great War
Published on 23 Oct 2017Hindenburg Line Poster: http://bit.ly/HindenburgLinePoster
The Hindenburg Line, which was developed in early 1917, was designed to have depth and flexibility. Pillboxes, bunkers and machine gun nests all played vital roles in the system, as did the counter-attacking Eingreiftruppen. Since its conception, it had been effective when used properly, but Passchendaele would be where the Siegfriedstellung would face its toughest test yet. Allied superiority in artillery and aircraft, unrelenting bad weather and exhausted soldiers all put a huge strain on the German defence system, but would they be its undoing?
October 24, 2017
German Defensive Strategy and Tactics At Passchendaele I THE GREAT WAR Special
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More on Quebec’s niqab ban
Ted Campbell is emphatically against Quebec’s attempt to ban facial coverings for Islamic women:
These laws are stupid … but they are worse than stupid, they are an assault on individual liberty by a bunch of political nincompoops.
Now, there are a number of variants of head and face coverings, they are especially common among some Muslim women …
… and some restrictions on some of them in some situations are, pretty clearly, justified on common sense or security-identification grounds. We, most of us, can probably agree that a lady should not wear a burqa or chador or even a niqab when she’s driving a car (it might restrict her vision) or when she is applying for a driving licence, which is a pretty common form of recognized identification … and it seems pretty clear that airport security should insist that a burqa or chador must be removed for security screening (to permit positive facial recognition).
But, why the hell does the state ~ the BIG, collective, state ~ care what any individual wears when (s)he boards a bus. It ought to care that she deposits the correct fare, of course, or taps her card to pay, but why does the state care if her face is covered? It’s arrant nonsense, and it is an infringement on a fundamental right.
Reminder: you (and I, and Muslim women, too) have lots of rights but four of them are quite fundamental: life, liberty and property as defined by John Locke in 17th century England and privacy, as defined by Brandies and Warren in 19th century America. These rights all accrue to all individuals, only, and they, those individuals, need to have their fundamental rights protected against constant threats from collectives including religions, societies and states, themselves. These new laws, passed by big, collectivist states, are threats to individual liberties and must be challenged and overturned. Liberals, like Justin Trudeau, will not do it because they are progressives, not liberals, and because people like Justin Trudeau cannot think about fundamental rights … only about partisan, short term, political advantage.
Let me be clear about my own position:
- Women may wear whatever they want for their own (good or not so good) reasons; but
- It is wrong for anyone (including any father or husband or rabbi or provincial premier) to force women to dress in some certain way for social (including political) or religious reasons.
Your religion is a wholly private matter between you and your gods … you may never try to impose your beliefs on others, including your wife and children.
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The many false faces of Aleister Crowley
In the latest Libertarian Enterprise, Sean Gabb reviews a new collection of essays about Aleister Crowley:
Turning to practitioners of the occult, I see no evidence of special success. They do not live longer than the rest of us. However they begin, they do not stay better looking. Any success they have with money, or in bed, is better explained by the gullibility of their followers than by their own magical powers.
So it was with Aleister Crowley (1875-1947) — the “Great Beast 666,” or “the wickedest man alive.” He quickly ran through the fortune his parents had left him. He spent his last years in poverty. Long before he died, he had begun to resemble the mug shot of a child murderer. Whether his claims were simply a fraud on others, or a fraud on himself as well, I see no essential difference between him and the beggar woman who cursed me in the street. He had advantages over her of birth and education. But he was still a parasite on the credulity of others.
Nor can I see him as a thinker or writer of any real value. The book that I am reviewing does its best to claim otherwise. Its varied essays are all interesting and well-written. Anything by Keith Preston, who wrote the fourth essay, is worth reading. Mr Southgate has done a fine job on the editing and formatting. But I found myself looking up from every essay to think what a terrible waste of ability had gone into producing the book. Was Crowley a sort of national socialist, or a sort of libertarian? Was he a sex-obsessed libertine, or did he preach absolute self-control? I suspect all these questions have the same answer. The overall theme of the book is that he was a penetrating critic of “modernity,” and each of its writers — all, in my view, men of greater ability than Crowley — has done his best to reduce a corpus of self-serving nonsense to a coherent system of thought.
The truth, I think, is that, beyond a desire to impose on everyone about him, Crowley had no fixed ideas, but he was too bad a writer for this to be apparent. Take these examples of his prose:
We are not for the poor and sad: the lords of the earth are our kinsfolk. Beauty and strength, leaping laughter, and delicious languor, force and fire are of us…” [quoted, p.68]
The sexual act… is the agent which dissipates the fog of self for one ecstatic moment. It is the instinctive feeling that the physical spasm is symbolic of that miracle of the Mass, by which the material wafer… is transmuted into the substance of the body. [quoted, p.151]
In the second of these, he seems to show an influence of D.H. Lawrence — or of the sources that made Lawrence into another bad writer. In the first, he has certainly been reading too much Swinburne. I confess that I have not read anything by Crowley beyond the quotations in this book. Having seen these, though, I am not curious to look further. He was a nasty piece of work in his private life, and a victim of early twentieth century fashion in everything else.
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Why Women Fainted So Much in the 19th Century
Today I Found Out
Published on 8 Oct 2016In this video:
Dropping like flies (or at least as far as many stories indicate), it seems as if well-bred ladies in the 1800s struggled to maintain consciousness when faced with even the slightest emotional or physical shock. Over the years there have been several theories as to why this seemed to happen, from the women’s garb to simply conforming to societal expectations.
Want the text version?: http://www.todayifoundout.com/index.php/2015/05/women-fainted-much-19th-century/
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QotD: Tax complexity
What’s interesting about this [IRS] scam is that it’s a departure from classic confidence schemes. Think about something like the Nigerian e-mail scams, and how they draw their victims in: greed for a lucrative finder’s fee in exchange for doing something that sounds maybe a little bit shady, but maybe sort of noble too. The victim is then strung along by playing to the greed, and kept from talking to others who might point out the scam by because they think they are complicit in something legally questionable.
The IRS scam, on the other hand, works entirely by fear. It takes people who haven’t done anything wrong, and makes them afraid that they have. That’s a pretty hefty achievement. Imagine trying to extort money from someone by, say, claiming that they had murdered someone. You might elicit laughter, or bewilderment, but you’d rarely elicit much cash.
Which raises the obvious question: How did we get into a situation where it’s so easy for people to believe that the IRS is about to arrest them for a crime they weren’t even aware of having committed?
You guessed it: The IRS is incredibly powerful, and the tax code is incredibly opaque.
Like many journalists, my husband and I pay someone to do our taxes. We have to. The year we married, I realized that with two journalists who both had salary and non-salary income, home offices, various business expenses, and a new home purchase, our taxes had finally passed the point at which I was even marginally competent to do them. Before then, I had always done my taxes myself, and filed them with a sort of wistful hope that I had done them correctly. At this point it seems worth pausing to note that:
- I have an MBA.
- I write about tax policy for a living.
These things are surprisingly little help. Filling out your taxes is not a matter of being good at math, or accounting, or even knowing how various provisions of the tax code interact in revenue projections. It is entirely a matter of knowing what can be deducted, and how. And because our tax code is so complex, that doesn’t mean “read the statute”; it means “read the statute, and the case law, and develop a sense over long experience of how agents are likely to interpret this or that during an audit.” The only people who can do that are tax professionals; the rest of us are too busy earning a living in our own professions.
There’s no perfect measure of tax complexity, but consider one quick-and-dirty metric: the number of lines on a typical tax form, and the length of the accompanying tax booklet. Quartz did just that a while back, and found that the complexity had been steadily increasing.
Legal complexity does not accumulate linearly; it accumulates exponentially. When you have one law on the books, and you add a second, the new law may (or may not) have some unexpected interaction with the old law. This would be one complexity point for regulators to manage. But with each new law, the number of potential interactions grows quickly, until it passes the ability of any layman to grasp it (and eventually, surpasses the professionals as well, which is why they’re increasingly specialized in narrow areas). We are long past that point with the tax code.
Megan McArdle, “Why We Fear the IRS”, Bloomberg View, 2016-01-04.
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