… while I was in Denmark I kept tripping over odd facts that pointed to a possibly disturbing conclusion: though the Danes don’t seem to notice it themselves, their native language appears to me to be dying. Here are some of the facts that disturbed me:
- I was told that Danish phonology has been mutating so rapidly over the last 50 years that it is often possible to tell by the accent of an emigre returning to Denmark what decade they left in.
- The Dane with whom I was staying remarked that, having absorbed spoken Danish as a child, he found learning written English easier than learning written Danish.
- Modern Danish is not spoken so much as it is mumbled. Norwegians and Swedes say that Danes talk like they’ve constantly got potatoes in their mouths, and it’s true. Most of the phonemic distinctions you’d think ought to be there from looking at the orthography of written Danish (and which actually are there in Norwegian and Swedish) collapse into a sort of glottalized mud in contemporary spoken Danish.
- At least half the advertising signs in Denmark – and a not inconsiderable percentage of street signs – are in English. Danes usually speak passable English; many routinely code-switch to English even when there are no foreigners involved, in particular for technical discussions.
The overall picture I got of Danish was of a language in an extreme stage of phonological degeneration, extremely divergent from its written form, and functionally unnecessary to many of its younger speakers.
I contemplated all this and thought of Maltese.
Maltese originated as a creole fusing Arabic grammar and structure with loanwords from French and Italian. I have read that since 1800 (and especially since WWII) Maltese has been so heavily influenced by bilingual English and Maltese speakers that much of what is now called “Maltese” is actually “Maltenglish”, rather more like a Maltese-English fusion, with “pure” Maltese only spoken by a dwindling cohort of the very old and very rural. Analysis of this phenomenon is complicated by the fact that the Maltese themselves tend to deny it, insisting for reasons of ethno-tribal identity that they speak more Maltese and less Maltenglish than they actually do.
Based on what I saw and heard in Denmark, I think Danish may be headed down a similar diglossic road, with “pure” Danish preserved as an ethno-tribal museum artifact and common Danish increasingly blending with English until its identity is essentially lost except as a source of picturesque dialect words. For a look at a late stage in this sort of process, consider Lallans, the lowland Scots fusion of Scots Gaelic and English.
Eric S. Raymond, “Is Danish Dying?”, Armed and Dangerous,2009-05-17.
April 2, 2018
QotD: Is Danish following the same path as Maltese?
April 1, 2018
QotD: Modularity
I was able to repair my sewer system because everything in it was modular. The pipe leading out of the house was made up of identical sections of fired clay pipe put together like legos. They were made of durable stuff, and they were installed to work using gravity alone. They worked for over one hundred years despite the efforts of dozens of people to screw them up in the interim. If they were a unitary system of some sort, and they failed, I would have been forced to replace them as a unitary system. To translate, that would have meant moving into a cardboard box behind a strip mall dumpster.
I could fix the broken components, and leave the others alone. Don’t underestimate the importance of this concept. In housing, everyone desires everything to be unitary, and wants it to be brand new forever. I can’t fix a modern house. I’m a dolt, but that’s not why I can’t fix it. In general, everything to do with a modern house can be replaced, but it can’t be fixed. If your hardwood strip flooring is worn, you can sand it and refinish it and get another fifty years out of it. If someone puts a coal out on your Pergo floor, you can lump it, or you can replace it. It’s sold as permanent. In real life, “permanent” really means “disposable.” The word “sustainable” is similar. It really means “in need of massive, permanent subsidy.”
Sippican, “You May Not Believe This, But ‘Weapons-Grade Nuts’ Is the Name of My Psychedelic Furs Tribute Band. But I Digress”, Sippican Cottage, 2016-03-16.
March 31, 2018
QotD: Workshops and how to avoid them
Kingsley Amis, a man whom, for reasons neither interesting nor publishable, I did not much admire, once said that the word “workshop” summed up all that was wrong with the modern world. He was right, and his comment was both shrewd and prescient. Courses, conferences, away-days, workshops, team-building weekends – they’re all part of the same pathology, and they’ve spread like bacteria on agar gel.
With a regularity bordering on the boring, from many sources, I receive flyers offering me courses to improve myself. I am far from supposing that I cannot improve or be improved, but most of these courses seem more designed to relieve me of money than anything else. They come with pictures of the course leaders (or trainers), happy and smiling and, to my eyes at least, deeply crooked.
A learned journal to which I subscribe always arrives with invitations to courses and conferences. Some, naturally, are of interest: those given by people who are acknowledged experts in their field, and who will provide a convenient digest of the latest research in it. But a high proportion of them are about what one might call para-work: activity that has nothing, or something only very tangential, to do with the ostensible aims of one’s profession.
Theodore Dalrymple, “Workshops and why you must avoid them”, The Social Affairs Unit, 2009-11-18.
March 30, 2018
QotD: “Progressive” eugenicists
Although their ethics were appalling, “Progressive” eugenicists of the late 19th and early 20th centuries at least got their economic analysis correct: they understood that forcibly raising employers’ cost of employing certain kinds of labor would reduce the quantity of that labor that is employed. This correct economic understanding was at the foundation of these “Progressives’” support for minimum wages; these “Progressives” explicitly wanted to keep people that they regarded as ‘undesirable’ from working.
I say (and believe) that these “Progressives’” ethics were appalling. Yet I’m quite sure that they did not see themselves as monsters. They surely believed themselves to be enlightened, humane, and highly ethical. They believed that they worked for a larger cause – “social reform” – and saw eugenics, minimum wages, and other uses of state force as progressive means of improving humankind through social engineering. One lesson here is that people convinced that they have a mission to improve society by helping forcibly to re-arrange that society so that it conforms to some pre-conceived image are dangerous brutes (if ones that wear suits) whose brutality is hidden from them by their consciously held good intentions and masked from their contemporaries, ironically, by the grand scale (‘society’) upon which they propose to implement their schemes. (If Bill pokes a gun at his neighbor Betty and threatens to shoot Betty if she pays any of her workers less than $7.25 per hour, Bill is rightly recognized as a brute who belongs in prison. Yet if Bill persuades a uniformed and well-armed gang to threaten to shoot, not just Betty, but everyone in the state who employs workers at wages lower than $7.25 per hour, Bill is celebrated as a humane social reformer who belongs in public office. It’s damn bizarre.)
Don Boudreaux, “Quotation of the day…”, Café Hayek, 2016-07-16.
March 29, 2018
QotD: The decline of Epicureanism
The philosophy seems to have continued strong into about the 3rd century AD. Thereafter, it went into decline. By the middle of the 6th century, when the Emperor Justinian closed all the philosophical schools in Athens and dispersed the teachers, Epicureanism appears to have been already dead.
The main traditions of thought during the last few centuries of the ancient world were turned away from the everyday world. There were the neoplationists, with their settled belief in a higher reality that could be approached through a combination of mathematics and magic. There were, of course, the Christians, for whom the world is simply a preparation for the better life that is to come.
As said, relating what people think to what is happening around them is not easy. But the last few centuries of the ancient world were ages of great uncertainty. There were epidemic diseases that swept away multitudes without warning and without apparent cause. There were barbarian raids and civil wars. There was catastrophically overextended government to grind the survivors into helplessness and poverty. In this sort of world, teachings of Epicurus about seeking happiness in this life may have lost their attraction.
In one of his more sensible comments on Epicurus, Plutarch writes:
As to the vulgar sort… when they lose their children, wives, or friends, they would rather have them be somewhere and still remain, though in misery, than that they should be quite destroyed, dissolved, and reduced to nothing. And they are pleased when they hear it said of a dying person, that he goes away or departs, and such other words as intimate death to be the soul’s remove and not destruction. …. …. And they are discomposed when they hear it said of any one, he is perished, or he is gone or he is no more…. And therefore it is very plain that with the belief of immortality they [the Epicureans] take away the sweetest and greatest hopes the vulgar sort have.
In a world where life is uncertain and often unpleasant, there will tend to be an emphasis on some happier supernatural future.
There may be nothing sinister in the loss of virtually the whole body of Epicurean writings. Perhaps they were destroyed by a triumphant Church that had room for Plato and Aristotle but none for a naturalist enemy of all that Christianity proclaimed. But there is no reason to suppose any deliberate act of destruction. Papyrus rolls were by their nature delicate things. They were also far more expensive and therefore scarce in number than modern books. In any European climate, a papyrus roll would last for about a century, and then the glue that held it together would perish. Without careful recopying, a work might easily be lost.
The last centuries of the ancient world were mostly ages of depression. There was a shortage of all the means that had so far kept libraries together. Such means as remained were naturally given to recopying works for which there was an active demand. That means Christian theology, those parts of the pagan philosophies that could be reconciled to Christianity, and the greatest products of the pagan high culture. Since, with the exception of Lucretius — whose work largely survived — the works of Epicurus and his followers were in a style remarkable only for its plainness, it is unreasonable to suppose that librarians, forced to choose what to copy and what to leave to die, would take up the 37 volumes of On Nature and not the Ecclesiastical History of Eusebius.
So far as I can tell, whatever works of Epicurus survived were not studied in the Byzantine Empire. In the West, all but his name and whatever is said about him in Cicero vanished for a thousand years.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
March 28, 2018
QotD: Rent-seeking through “health concern” trolling
Producers too often shamelessly use whatever excuses are at hand to justify their prodding the state to prevent consumers from patronizing rival producers. Trumped-up health ‘concerns’ are a prominent set of easy excuses when the good in question is food or drink. “Those foods offered by our rivals are likely to kill or injure our beloved consumers!” cry rent-seeking producers, feigning an overriding concern for the health of the public. “For the health of our citizens, our rival producers must be stopped from selling their foul foods in our market!” Conveniently, of course, when such restrictions are implemented the favored producers no longer must compete as vigorously for consumers’ patronage. (Question: What does diminished competition do to producers’ incentives to maintain the safety of the foods they sell to the public?)
Anyway, here’s a history lesson: today’s expressed concerns about the safety of genetically modified foods and the calls for governments to restrict consumers’ freedom to buy these foods are, in their essence, nothing new. In the late-19th century similar ‘concerns’ over the safety of American beef and pork were used by some beef and pork producers to sic state restriction on rival beef and pork producers. European ranchers and farmers, disliking the competition from American ranchers and farmers, played the safety card as means of securing protection from their American rivals. Likewise within the U.S.: local butchers and local slaughterhouses throughout the U.S. played the same safety card as a means of securing protection from the upstart and wildly successful Chicago meatpackers such as Swift and Armour. That this safety card was illegitimate – that is, that charges of unsafe beef and pork were unwarranted – doesn’t matter if enough people believe the charges. The widely believed myth of dangerous foods enables the state to protect powerful producers from competition.
Cronyism and rent-seeking are nothing new. But they are perhaps becoming more widespread as the scope of state involvement in private affairs expands.
Don Boudreaux, “If Only We Could Be Protected From the Disease of Rent-Seeking”, Café Hayek, 2016-07-14.
March 27, 2018
QotD: Victimology
One must have a closed heart not to see that some minorities still are mistreated, that some women are still abused, that some of the overweight are still bullied, that some handicapped continue to be neglected, and that some members of the gay community are harassed. But one must have closed eyes not to see how some have used the victim card for personal gain. In our earnest efforts to redress monstrous problems, we consistently create new monsters. Perpetual victimhood is too great a price for temporary protection. Those victim shackles are nearly unbreakable.
We are, I fear, living in a new age of tyranny, and one as sinister as many that have gone before because these modern tyrants are weak and earnest and have had legitimate complaints. The tyranny is a tyranny mostly of the mind. To use another Blakean metaphor — our own “mind-forged manacles” hold us captive and few find escape from a ruthlessly self-imposed victimhood. And the so-called privileged must cultivate a strong streak of masochism in order to cope with this modern liberal view of political reality. And perhaps we are reaching victim overload. No longer just minorities and women and Muslims and gays and the handicapped, but also the overweight and the underfed, and the homeless, the gluten-adverse, the peanut phobic, the emotionally distraught, and so forth ad infinitum. Who will be left to blame? Who will be left to carry the guilt for all these victims of society and nature?
But it is on a still deeper level that victimhood is truly disturbing for a victim is never an equal. A victim is always defined not by who they are, but by what has been done to them. While treating a group as victims is in many ways preferable to denigrating them, it has this same impact: They are not equal. They are like pets, well treated, even pampered, but not their masters equal. Victimhood is little more than a subtler, but equally pernicious, form of enslavement. The liberal enablers of this pretense should be ashamed. They would do well to remember a much less quoted warning my Dr. King: “A shallow understanding from people of goodwill is more frustrating than absolute misunderstanding from people of ill will.” Liberals have made entire segments of society more dependent and eternally adolescent. They are never truly free because they are always defined by their limitations and pain.
Joseph Mussomeli, “Victim Privilege, Cultural Appropriation, & the New Enslavement”, The Imaginative Conservative, 2018-02-09.
March 26, 2018
March 25, 2018
QotD: America’s “read-only” activists
Outside, unbeknownst to those of us on the panel, the individuals who left said things like, “even the women in there have been brainwashed!” and “Nazis are not welcome in civil society.”
When banal observations like “men and women are different heights” prompts the accusation that I’m both brainwashed and a Nazi, it’s clear that this was not good faith protest.
It is true that the authoritarian-left is denying biology, but the deeper truth of the situation is perhaps even more concerning. The incoherence of the protesters’ responses and the fact that the walkout was scheduled in advance suggests something darker: the protesters are “read-only,” like a computer file that cannot be altered. They will not engage ideas — they will not even hear ideas — because their minds are already made up. They have been led to believe that exposure to information is in and of itself dangerous.
Scientists, philosophers, and scholars of all sorts have effectively been accused of thoughtcrimes before it is even known what we’re going to say. The very concept of thoughtcrime, as Orwell himself well understood, is the death knell to discourse, to discovery, to democracy.
Heather Heying, “On the dangers of read-only activism”, Medium.com, 2018-03-02.
March 24, 2018
QotD: Joining “The Firm”
Personally I think Meghan Markle would be a catastrophic addition to The Firm if she does not understand why it is a terrible idea for the Royals to get political. Do that and they stop being symbols (essentially endearing living flags whose job is to wave strangely and act as a navigational datum for flypasts) and become legitimate political targets. There is no surer route to a republic and I would regret that (as I do not share Spiked’s democracy fetish) but not necessarily oppose it if the House of Windsor does indeed go full retard.
Perry de Havilland, “Samizdata quote of the day”, Samizdata, 2018-03-01.
March 23, 2018
QotD: Canadian English
… everyone knows what Canadians are supposed to sound like: they are a people who pronounce “about” as “aboot” and add “eh” to the ends of sentences.
Unfortunately, that’s wrong. Like, linguistically incorrect. Canadians do not say “aboot.” What they do say is actually much weirder.
Canadian English, despite the gigantic size of the country, is nowhere near as diverse as American English; think of the vast differences between the accents of a Los Angeleno, a Bostonian, a Chicagoan, a Houstonian, and a New Yorker. In Canada, there are some weird pockets: Newfoundland and Labrador speak a sort of Irish-cockney-sounding dialect, and there are some unique characteristics in English-speaking Quebec. But otherwise, linguistically, the country is fairly consistent.
There are a few isolated quirks in Canadian English, like keeping the Britishism “zed” for the last letter of the alphabet, and keeping a hard “agh” sound where Americans would usually say “ah.” (In Canada, “pasta” rhymes with “Mt. Shasta”.) But aside from those quirks, there are two major defining trends in Canadian English: Canadian Raising and the Canadian Shift. The latter is known stateside as the California Shift, and it’s what makes Blink-182 singer Tom DeLonge sound so insane: a systematic migration of vowel sounds resulting in “kit” sounding like “ket,” “dress” sounding like “drass,” and “trap” sounding like “trop.” The SoCal accent, basically, is being replicated almost entirely in Canada.
But the Canadian Shift is minor compared to Canadian Raising, a phenomenon describing the altered sounds of two notable vowel sounds, that has much bigger consequences for the country’s identity, at least in the U.S. That’s where we get all that “aboot” stuff.
Dan Nosowitz, “What’s Going On with the Way Canadians Say ‘About’? It’s not pronounced how you think it is”, Atlas Obscura, 2016-06-01.
March 22, 2018
QotD: “Sustainability”
Today on the radio I heard an ad for a DC-area supermarket chain that boasts that it now has on sale – as in, selling for a reduced price – “sustainably farmed fish.”
I really dislike the word “sustainable” (and all of its variations) as used today to signal holier-than-thou environmental ‘awareness.’ As Robert Solow said about this concept,
It is very hard to be against sustainability. In fact, the less you know about it, the better it sounds.
But advertising “sustainably farmed fish” – implying, as it does (rather bizarrely), that unsustainably farmed fish are common – is especially annoying. While the absence of property rights in oceans and other large bodies of water, and in uncaught fish, might well lead to overfishing (that is, to a genuinely unsustainable manner of acquiring fish for human consumption), the very essence of a fish farm implies property rights in the fish stocks. And where there are property rights there is sustainability. A fish farmer is no more likely to allow his stock of fish to be depleted than is the owner of Triple Crown winner American Pharaoh to allow his horse to be slaughtered for sport, or than are you to allow the cost of motor oil to prevent you from ever changing the oil in your car.
[…]
It’s depressing that those people who today are most likely to worry about resources being “unsustainable” – people who are most likely to prattle publicly about “sustainability” – are those people who also are most likely to disparage private property rights and to argue for government policies that weaken and attenuate such rights. Such people are those who are most likely to wish to further collectivize the provision not only of environmental amenities such as park space and animal conservation, but also of health care, of education, of housing, and of a host of other private goods and services. Such people also are those who are most likely to protest prices made higher by market forces, and to applaud rent-control and other government-imposed price ceilings on a variety of consumer goods and services.
In short, the people who today howl most frequently and loudly for “sustainability” are those who most frequently and loudly oppose the legal and economic institutions – private property and market-determined prices – that alone reliably promote genuine sustainability.
Don Boudreaux, “‘Sustainability’ is Fishy”, Café Hayek, 2016-07-26.
March 21, 2018
QotD: “Woke”
In case you were unaware, “woke” is a term used by urban teens to describe a mental state in which one believes they are cognizant of how the world really works but instead wouldn’t have a clue if it slapped them in the face. Saying that someone is “woke” is a hip way of saying that they suffer from Dunning-Kruger effect.
Jim Goad, “The Problem With White Guys These Days”, Taki’s Magazine, 2018-02-26.
March 20, 2018
QotD: “Trade-adjustment assistance”
So-called “trade-adjustment assistance” sounds lovely, but this sound is deceptive. Such ‘assistance’ is a policy of socializing losses while keeping gains privatized – which means, therefore, that it is a policy that creates moral-hazard problems. More generally […] the economic and ethical case against trade-adjustment assistance is fraudulent because there is nothing unique about international trade in destroying particular jobs, businesses, and industries. Why should the worker who loses his job in the steel factory to increased imports of steel receive government assistance while the worker who loses her job in the aluminum factory to increased domestic production of carbon-fiber materials be denied such assistance? There is no good reason to treat the two cases differently.
Neither worker is entitled, economically or ethically, to any such ‘assistance.’
Of course, someone might argue that both of these workers should receive government assistance. Apart from such a policy intensifying moral-hazard problems (“Is your firm’s bankruptcy really due to changing patterns of economic activity rather than to your own incompetence as a business owner?”) – and also apart from the need to give such assistance now to the many people who will lose businesses and jobs because of the resulting increase in taxes that must be raised to pay all of this ‘assistance’ (Why should workers and businesses who suffer as a result of changes in government polices be treated differently than those who suffer as a result of changes in private economic activities?) – such a policy of assistance is premised on the false and economically calamitous assumption that the ultimate goal of economic activity is to ensure the well-being of existing producers rather than to satisfy as many consumer desires as possible. The serious pursuit of any such policy would grind the economy to a standstill, and all but the powerful elite into crushing poverty.
Don Boudreaux, “Quotation of the day…”, Café Hayek, 2016-07-14.
March 19, 2018
QotD: Unintended consequences, recycling division
The hallmark of science is a commitment to follow arguments to their logical conclusions; the hallmark of certain kinds of religion is a slick appeal to logic followed by a hasty retreat if it points in an unexpected direction. Environmentalists can quote reams [!] of statistics on the importance of trees and then jump to the conclusion that recycling paper is a good idea. But the opposite conclusion makes equal sense. I am sure that if we found a way to recycle beef, the population of cattle would go down, not up. If you want ranchers to keep a lot of cattle, you should eat a lot of beef. Recycling paper eliminates the incentive for paper companies to plant more trees and can cause forests to shrink.
Steven Landsburg, The Armchair Economist, 1993.
