The closest analogy I can think of right now – maybe because it’s on my mind – is this story about check-cashing shops. Professors of social science think these shops are evil because they charge the poor higher rates, so they should be regulated away so that poor people don’t foolishly shoot themselves in the foot by going to them. But on closer inspection, they offer a better deal for the poor than banks do, for complicated reasons that aren’t visible just by comparing the raw numbers. Poor people’s understanding of this seems a lot like the metis that helps them understand local agriculture. And progressives’ desire to shift control to the big banks seems a lot like the High Modernists’ desire to shift everything to a few big farms. Maybe this is a point in favor of something like libertarianism? Maybe especially a “libertarianism of the poor” focusing on things like occupational licensing, not shutting down various services to the poor because they don’t meet rich-people standards, not shutting down various services to the poor because we think they’re “price-gouging”, et cetera?
Maybe instead of concluding that Scott is too focused on peasant villages, we should conclude that he’s focused on confrontations between a well-educated authoritarian overclass and a totally separate poor underclass. Most modern political issues don’t exactly map on to that – even things like taxes where the rich and the poor are on separate sides don’t have a bimodal distribution. But in cases there are literally about rich people trying to dictate to the poorest of the poor how they should live their lives, maybe this becomes more useful.
Actually, one of the best things the book did to me was make me take cliches about “rich people need to defer to the poor on poverty-related policy ideas” more seriously. This has become so overused that I roll my eyes at it. “Quantitative easing could improve GDP growth…but instead of asking macroeconomists, let’s ask this 19-year old single mother in the Bronx!” But Scott provides a lot of situations where that was exactly the sort of person they should have asked. He also points out that Tanzanian natives using their traditional farming practices were more productive than European colonists using scientific farming. I’ve had to listen to so many people talk about how “we must respect native people’s different ways of knowing” and “native agriculturalists have a profound respect for the earth that goes beyond logocentric Western ideals” and nobody had ever bothered to tell me before that they actually produced more crops per acre, at least some of the time. That would have put all of the other stuff in a pretty different light.
Finally, I understand Scott is an anarchist. He didn’t really try to defend anarchism in this book. But I was struck by his description of peasant villages as this unit of government which were happily doing their own thing very effectively for millennia, with the central government’s relevance being entirely negative – mostly demanding taxes or starting wars. They kind of reminded me of some pictures of hunter-gatherer tribes, in terms of being self-sufficient, informal, and just never encountering the sorts of economic and political problems that we take for granted. They make communism (the type with actual communes, not the type where you have huge military parades and kill everyone) look more attractive. I think Scott was trying to imply that this is the sort of thing we could have if not for governments demanding legibility and a world of universal formal rule codes accessible from the center? Since he never actually made the argument, it’s hard for me to critique it. And I wish there had been more about cultural evolution as separate from the more individual idea of metis.
Overall, though, I did like this book. I’m not really sure what I got from its thesis, but maybe that was appropriate. Seeing Like A State was arranged kind of like the premodern forests and villages it describes; not especially well-organized, not really directed toward any clear predetermined goal, but full of interesting things and lovely to spend some time in.
Scott Alexander, “Book Review: Seeing Like a State”, Slate Star Codex, 2017-03-16.
January 31, 2019
QotD: Top-down solutions
January 30, 2019
The past is a foreign country, part umpteen-and-one
At Rotten Chestnuts, Severian tries to gin up some sympathy for Millennial snowflakes, who feel cheated by fate (and their parents’ generation, but mostly their parents’ generation):
One of the toughest parts of looking at The Past (note capital letters) is grasping the pace of change. Oversimplifying (but not too much), you’d need to be a PhD-level specialist to determine if a given cultural production dated from the 11th century, or the 14th. The worldview of most people in most places didn’t change much from 1000 to 1300. Even in modern times, unless you really know what you’re looking for, a writer from 1830 sounds very much like a writer from 1890.*
Until you get to the 20th century. Then it’s obvious.
This isn’t “presentism” — the supposed cardinal sin of historical study, in which we project our values onto the past.** It really is obvious, and you can see it for yourself. Take Ford Madox Ford. A hot “Modernist” in his day — he was good friends with Ezra Pound, and promoted all the spastic incomprehensibles of the 1920s — he was nevertheless a man of his time… and his time was the High Victorian Era (born 1873). Though he served in the Great War, he was a full generation older than his men, and it shows. Compare his work to Robert Graves’s. Though both were the most Advanced of Advanced Thinkers — polygamy, Socialism, all that — Graves’s work is recognizably “modern,” while Ford’s reads like the writing of a man who really should’ve spent his life East of Suez, bringing the Bible and the Flag to the wogs. The world described in such loving detail in a work like Parade’s End — though of course Ford thought he was viciously criticizing it — might as well be Mars.
We’re in the same boat when it comes to those special, special Snowflakes, the Millennials. A Great War-level change really did hit them, right in their most vulnerable years. While we — Gen X and older — lived through the dawn of the Internet, we don’t live in the Internet Age (TM). Not like they do, anyway.
He does a bit of a Fisking (that’s an olde-tyme expression from when we used to knap our own flint, kiddies) of an article by a Millennial writer trying to make the case that the plight of the Millennials is comparable to that of the Lost Generation. But some actual sympathy is eventually located and delivered:
I titled this piece “Sympathy for Snowflakes,” and finally we’ve arrived. The days of life on the cul-de-sac with the white picket fence are indeed gone… but they’ve been gone for thirty years or more. They were in terminal decline since before Rush started singing about suburbs — that was 1982, if you’re keeping score at home — and what awful conformist hells they are. Ever heard the phrase “sour grapes?” I’m not going to say we invented that — after all, anything worth saying was already said by Dead White Males hundreds of years ago — but that’s why Gen X pop culture is full of rants against “conformism.” Slackers, Mallrats, all of it — sour grapes, buddy. If you in fact grew up on a cul-de-sac behind a white picket fence, your parents, who must’ve been early Gen Xers, were among the lucky few.
The difference between your generation and mine, Mr. Lafayette, isn’t what we wanted once we matured enough to start actually knowing what we wanted. It’s that my generation received rigorous-enough educations to figure out that the house on the cul-de-sac with the white picket fence is an aberration, just a flicker of static. Only one tiny group of people — middle class Americans, born roughly 1945-1965 — ever got to experience it. Young folks in the 1220s probably lived much as their parents did back in the 1180s, but modern life doesn’t work that way. These days, everyone makes do with what he has, gets on as best he can. Your generation, Mr. Lafayette, was taught to regard The Past as one long night of Oppression, and because of that, you never learned to take any lessons from it.
That’s why I’m sympathetic, even as I’m mocking you (but gently, lad, gently). That’s the real parallel between yourselves and the Lost Generation — it was done to you. You had no choice, and unlike the Lost Generation, you can’t even pin the blame anywhere. It just….kinda… happened. No wonder you feel adrift and powerless. No wonder “stand up straight” and “clean your room” seem like adages of life-altering wisdom.
So take an old guy’s advice, and READ. Read just about anything, so long as it’s published before 1950. Don’t think, don’t analyze, don’t snark, just read it. The change will come.
QotD: Political memoirs
We’re told not to judge books by their covers, but faced with these two it’s hard not to. Harman’s is one of those thick, expensive tomes which, understandably, politicians write when they’ve had enough earache and, unbelievably, publishers keep buying for vast sums, despite the fact that a fortnight after publication you can pick them up cheaper than an adult colouring book in a remainder bin. The old saw that ‘all political careers end in failure’ might now better be: ‘All political careers end with a book on Amazon going for less than the price of the postage.’
Julie Burchill, “Harriet Harman and Jess Phillips: poles apart in the sisterhood”, The Spectator, 2017-02-25.
January 24, 2019
Lord of the Rings: The Fellowship of the Ring – Extra Sci Fi – #1
Extra Credits
Published on 22 Jan 2019J.R.R. Tolkien wasn’t *just* a fantasy author — he was a mythology master. As a result, he ended up inventing some of the most popular genre tropes that science fiction heavily draws upon. Fellowship of the Ring introduces the theme of the “lessening of the world” and the decay of humanity.
January 21, 2019
Responding to “Konmari”‘s book de-cluttering advice
I haven’t read any of her work, but based on David Warren’s response to it, I doubt I’d find it interesting or enjoyable:
Among the proposals of this “Konmari,” as she is called by her followers, is to jettison all books that have not been read. Too, all those which have been read already. The one you are reading may be kept, but only till it is finished, lest it create a temptation to re-reading. I would certainly apply this principle to self-help books.
But every book I have retained, sparks joy; and their spines alone may trigger an imaginative recollection of the contents, and the times and spaces among which it was once read. As Coleridge said, books are corporeal, living things; at any moment their wings may re-open, for another flight into one’s soul.
A correspondent in western Massachusetts was recently married. She moved in with her new husband, together with fifty cartons of books — an amount he may have deemed excessive. My advice: any number of cartons that can be counted, is too few.
“Have you read all these books?” I have been asked by visitors, so many times, that I have run out of clever replies. Among them: “Are you insinuating that this is all I’ve ever read?” … Or, “Dear me, yes, good point. All my other flats are like this, too.” … Or: “No, I can’t read, but I hired a highly literate interior decorator.”
The other day I was asked this by a policeman. He was gathering information on a burglar who had happened to pass my way. I hope he doesn’t report me for hoarding. Apparently there are now laws against that; Twisted Nanny State never sleeps.
When my son has a new acquaintance over to our place, one of the almost inevitable first comments from the new visitor is about “all the books”, and they rarely get to see the actual library…
January 17, 2019
Tolkien and Herbert – The World Builders – Extra Sci Fi
Extra Credits
Published on 15 Jan 2019Mythic worldbuilding and intentionality just weren’t staples of science fiction until the works of J.R.R. Tolkien and Frank Herbert were published. We’ll be doing an analysis of The Lord of the Rings and Dune, respectively — works that still stand out today because they are meticulously crafted.
QotD: Frodo’s sacrifice
I read a lot of The Imaginative Conservative. Their own description of themselves is as follows, “The Imaginative Conservative engages readers in a reflection on the great ideas, the great books and the great persons that make up our Western Tradition.” Dead white men – I suppose – as Berkeley know-nothings say. One of the frequent visitors to the page of the online journal is J.R.R. Tolkien. That British writer who gave the world fantasy – and thereby single-handedly made his indelible mark in the community of civilization. Tolkien’s fantasy is beautiful, and it is profoundly conservative. At the end of the Lord of the Rings trilogy, Frodo and Sam return home to the Shire. The scene is called “The Scouring of the Shire”, and they find Frodo’s home, which he went to the fires of Mount Doom to save, defiled by Saruman. Frodo realizes, in shock and dismay, that even after defeating such a great evil as he has vanquished in Sauron, he must undertake one last fight to save his home which is being ‘destroyed’ by ‘progressive progress*’.
I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger: someone has to give them up, lose them, so that others may keep them. But you are my heir: all that I had and might have had I leave to you.
Tolkien was a true conservative – a romantic of the past – who understood that the value of our lives comes only if we understand the great ideas and epic struggles – those that the fires of time have purified – and learn from them, putting them to use in our own time, sprinkled with stardust product of nostalgia. But he was also of this world. The scene has always bothered me – the previous scene ends on such a high note that I’ve always felt that the story should end there. But Tolkien had one last lesson for us. The “Scouring of the Shire” it is said is taken from his experiences returning home from the Great War**; of how his Oxford countryside was changed forever by rapid industrialization, war-mobilization and a traumatized population. Of how things must change – and of how our fight to preserve that which is good in them is never-ending.
That there are no safe spaces anymore.
Joel D. Hirst, “Who the Hell is Milo?”, Joel D. Hirst’s Blog, 2017-02-23.
January 13, 2019
Canada’s role in India’s nuclear weapons development program
Canadian nuclear technology was critical to India for helping them develop their first nuclear weapons (although the Canadian reactor was supposed to be used only for civilian purposes):
Maybe you have heard the story of how India got the Bomb with Canada’s inadvertent help. We sold India a nuclear reactor called CIRUS in 1954 on an explicit promise that the facility would only be used for peaceful purposes. When India astonished the world with its first nuke test in May 1974, having upgraded the fuel output from CIRUS, it duly announced that it had successfully created a Peaceful Nuclear Explosive. The permanent consequence was, for better or worse, a nuclear-armed Subcontinent.
This is old news to enthusiasts of Cold War history. Here’s the new news: it almost happened twice. Canadian technology was almost used by another country to break into the nuclear club.
In November, historians David Albright and Andrea Stricker published a new book called Taiwan’s Former Nuclear Weapons Program: Nuclear Weapons On-Demand. The book pulls together the previously sketchy story of Nationalist China’s covert nuclear research, which had its roots in the postwar exodus of Chiang Kai-shek and the Kuomintang party (KMT). Albright and Stricker describe decades of effort by the offshore Republic of China on Taiwan to play a double game with nuclear weapons.
At first Taiwan engaged in sneaky nuclear research — it turns out that if you research nuclear safety you learn a lot about nuclear explosions — and it tried to create a plutonium stockpile on the sly. But their scientists left too many clues: a plutonium-based nuke requires processed plutonium metal, and that is hard to make without raising suspicions. The Indian test of 1974 was an important wake-up call to the world, and the nonproliferation establishment and the U.S. Department of State started to get nervous about Taiwan.
After a 1977 confrontation with American officials, who could hardly be ignored by the vulnerable Republic of China, the KMT deep state tried subtler methods to create the “on-demand” weapon described in the title. Taiwan committed formally to nonproliferation and full U.S. inspections of their facilities, but sought to be able to make low-yield nukes within three to six months in the event of a Communist invasion from the mainland.
January 5, 2019
Leave the Strand Alone! Iconic Bookstore Owner Pleads With NYC: Don’t Landmark My Property
ReasonTV
Published on 4 Jan 2019Leave the Strand Alone! Iconic Bookstore Owner Pleads With NYC: Don’t Landmark My Property
More from the article at Reason:
If New York City moves ahead with a proposal to landmark the home of the Strand Book Store, it would be putting a “bureaucratic noose” around the business, says owner Nancy Bass Wyden. “The Strand survived through my dad and grandfather’s very hard work,” Wyden says, and now the city wants to “take a piece of it.”
Opened by her grandfather, Benjamin Bass, in 1927, the Strand is New York City’s last great bookstore — a four-story literary emporium crammed with 18 miles of merchandise stuffed into towering bookcases arranged along narrow passageways. It’s the last survivor of the world-famous Booksellers Row, a commercial district comprised of about 40 secondhand dealers along Fourth Avenue below Union Square.
On December 4, 2018, the New York City Landmarks Preservation Commission held a public hearing on a proposal to designate the building that’s home to the Strand as a historic site. If the structure is landmarked, Wyden would need to get permission from the city before renovating the interior or altering the facade.
“It would be very difficult to be commercially nimble if we’re landmarked,” Wyden tells Reason. “We’d have to get approvals through a whole committee and bureaucracy that do not know how to run a bookstore.”
Wyden’s outrage derives in part from her family’s decades of struggle to keep the business alive.
The Strand survived, she says, because of “my grandfather and my dad’s very hard work and their passion … Both worked most of their lives six days a week” and they “hardly took vacations.”
January 2, 2019
What I was reading in 2018
I’ve been in the habit of tracking my books in a database to — among other things — help me avoid purchasing books that I already have (it happened a few times too often, which got me to set up the database in the first place). These are the new (or at least new-to-me) books I read during 2018:
QotD: The early United States
I’ve been reading Gordon Wood’s Empire of Liberty (2009), the best one-volume history of the very early American republic in the years between the enactment of the Constitution and the end of the War of 1812. In many ways, I notice, this story has the structure of an enormous joke. The American revolution was wrought by wealthy landowners, many of whom hoped to reproduce the hierarchical, agrarian lifestyle of the English countryside in the New World. These people became the early Federalists: they largely wanted to mimic the world of old Europe, only with themselves on top as rentiers, eschewing labour and trade alike.
But they had sown the wind. The commercial and intellectual forces they set in motion created a new, chaotic, competitive, egalitarian kind of society. And one way this manifested itself was as a media crisis. The Revolution overthrew all established authority, or tended to, and created the conditions for an unfamiliar kind of unregulated, rampant press — an ecosystem full of lies, partisanship, personal abuse, and scurrility.
Even those who made sneaky use of this new system, like Thomas Jefferson, left testimonies to their overall exhaustion and confusion as literate, curious people. You get the impression that being a reader in that time and place, with rumours of wars and tales of corruption zinging around, was hard work.
Colby Cosh, “In 2017, when the shooting stops, the media warfare begins”, National Post, 2017-02-02.
December 12, 2018
QotD: G.K. Chesterton’s political Catholicism
Ten or twenty years ago, the form of nationalism most closely corresponding to Communism today was political Catholicism. Its most outstanding exponent — though he was perhaps an extreme case rather than a typical one — was G. K. Chesterton. Chesterton was a writer of considerable talent who whose to suppress both his sensibilities and his intellectual honesty in the cause of Roman Catholic propaganda. During the last twenty years or so of his life, his entire output was in reality an endless repetition of the same thing, under its laboured cleverness as simple and boring as ‘Great is Diana of the Ephesians.’ Every book that he wrote, every scrap of dialogue, had to demonstrate beyond the possibility of mistake the superiority of the Catholic over the Protestant or the pagan. But Chesterton was not content to think of this superiority as merely intellectual or spiritual: it had to be translated into terms of national prestige and military power, which entailed an ignorant idealisation of the Latin countries, especially France. Chesterton had not lived long in France, and his picture of it — as a land of Catholic peasants incessantly singing the Marseillaise over glasses of red wine — had about as much relation to reality as Chu Chin Chow has to everyday life in Baghdad. And with this went not only an enormous overestimation of French military power (both before and after 1914-18 he maintained that France, by itself, was stronger than Germany), but a silly and vulgar glorification of the actual process of war. Chesterton’s battle poems, such as Lepanto or The Ballad of Saint Barbara, make The Charge of the Light Brigade read like a pacifist tract: they are perhaps the most tawdry bits of bombast to be found in our language. The interesting thing is that had the romantic rubbish which he habitually wrote about France and the French army been written by somebody else about Britain and the British army, he would have been the first to jeer. In home politics he was a Little Englander, a true hater of jingoism and imperialism, and according to his lights a true friend of democracy. Yet when he looked outwards into the international field, he could forsake his principles without even noticing he was doing so. Thus, his almost mystical belief in the virtues of democracy did not prevent him from admiring Mussolini. Mussolini had destroyed the representative government and the freedom of the press for which Chesterton had struggled so hard at home, but Mussolini was an Italian and had made Italy strong, and that settled the matter. Nor did Chesterton ever find a word to say about imperialism and the conquest of coloured races when they were practised by Italians or Frenchmen. His hold on reality, his literary taste, and even to some extent his moral sense, were dislocated as soon as his nationalistic loyalties were involved.
Obviously there are considerable resemblances between political Catholicism, as exemplified by Chesterton, and Communism. So there are between either of these and for instance Scottish nationalism, Zionism, Antisemitism or Trotskyism. It would be an oversimplification to say that all forms of nationalism are the same, even in their mental atmosphere, but there are certain rules that hold good in all cases.
George Orwell, “Notes on Nationalism”, Polemic, 1945-05.
December 8, 2018
The Iliad – what is it really about?
Lindybeige
Published on 4 Mar 2016The Iliad – Homer’s epic poem of Achilles and the Trojan War. It was the Bible of its day, but what is it really about? Spoilers!
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Here I summarise the plot of the Iliad, which may surprise and disappoint those who thought that it was the story of the Trojan War, and then describe and illustrate one of its main themes: the glory and tragedy of war; and then go on to point out the crucial scene of the poem, in which Priam begs for the return of the body of his son, and argue that this is actually the scene that gives meaning to the piece.
Lindybeige: a channel of archaeology, ancient and medieval warfare, rants, swing dance, travelogues, evolution, and whatever else occurs to me to make.
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December 7, 2018
The Anti-Authoritarian Politics of Harry Potter
Foundation for Economic Education
Published on 6 Dec 2018JK Rowling’s wizarding world isn’t all wands, charms, and transfigurations. The magical universe inhabited by characters like Harry Potter and Newt Scamander is rife with the dangerous incompetence of adults, unchecked corruption, and appalling abuses of power, and not just by Voldemort or Grindelwald.
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Written & Produced by Sean W. Malone
Edited by Arash Ayrom & Sean W. Malone
November 26, 2018
QotD: The Hitchhiker’s Guide to the Galaxy
… the story of a book, a book called The Hitchhiker’s Guide to the Galaxy — not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or even heard of by any Earthman.
Nevertheless, a wholly remarkable book.
In fact, it was probably the most remarkable book ever to come out of the great publishing corporations of Ursa Minor — of which no Earthman had ever heard either.
Not only is it a wholly remarkable book, it is also a highly successful one — more popular than the Celestial Home Care Omnibus, better selling than Fifty-three More Things to Do in Zero Gravity, and more controversial than Oolon Colluphid’s trilogy of philosophical blockbusters, Where God Went Wrong, Some More of God’s Greatest Mistakes and Who Is This God Person Anyway?
In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitchhiker’s Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects.
First, it is slightly cheaper; and second, it has the words DON’T PANIC inscribed in large friendly letters on its cover.
Douglas Adams, The Hitchhiker’s Guide to the Galaxy, 1979.
