The cold has returned — cruel, aching, deep-space cold. Not as bad as last year’s 20 below / 37 below with wind chill, but after you’re below zero it’s just numbers. There’s the cold you shrug off, the cold you note with brief displeasure, and the cold that still chews your toes ten minutes after you’re inside the Target store. Scout the Dog came in from a session outside disinterring bones and put his nose in his pillow and rubbed it around to get it warm. The boiler in the basement labors like a steamship stoker. There are no birds. There is no sun. When you slam your car door you almost expect the vehicle to shatter.
James Lileks, The Bleat, 2015-01-05.
February 20, 2016
QotD: The “joys” of winter
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February 19, 2016
QotD: Art, taste, and judgment
All of us, if we are not merely children or possessed of childlike tastes, recall works that we had to work to learn to love, such as obtuse poems which has to be explained before they were beautiful, words of archaic or foreign cant, or novels referring to experiences in life we were too young, on first reading, to recognize or know. Even science fiction and fantasy has some introductory learning that needs be done, a certain grasp of the scientific world view or the conventions of fantastic genre that must be gained, before the work is loveable. The only art I know that has no introductory effort at all is comic books, but even they, in recent years, now require introduction, since no one unaware of the decades of continuity can simply pick up a comic book and read it with pleasure: they are written for adults, these days, not kids, and adults expect and are expected to try harder to get into the work before getting something out of it.
The reason why modern art can pass for art is that the Tailors of the Emperor’s New Clothes can claim, and the claim cannot be dismissed unexamined, that modern art merely is has a steeper learning curve than real art. Once you get all the in-jokes and palindromes and Irish and Classical references in James Joyce (so the Tailors say) you can read ULYSSES with the same pleasure that a student, once he learns Latin, reads Virgil. And as long as you are in sympathy with the effort at destruction and deconstruction, this modern art has the same fascination as watching a wrecking crew tear down a fair and delicate antique fane with fretted colonnades and an architrave of flowing figures recalling forgotten wars between giants and gods. What child will not cheer when he sees a wrecking ball crash through the marble and stained glass of old and unwanted beauty? How he will clap when the dynamite goes off, and squeal, and hold his ears! I am not being sarcastic: there is something impressive in such acts.
Let us add a second observation: great novels and great paintings, symphonies, even great comic books, are ones that reward a second rereading or heeding or viewing. A book is something you read once and enjoy and throw away. A good book is one you read twice, and get something out of it a second time. A great book is one that has the power to make you fall in love, and each time you reread it, it is as new and fresh as Springtime, and you see some new nuance in it, the same way you see more beauty each time you see your wife of many years, and will forever, no matter how many years you see her face. (Those of you who are not in love, or not happily married, or who have never read a truly great book, will not know whereof I speak. Alas, I cannot describe the colors of a sunrise to a man born blind.)
Let us assume that there is no beauty in art, no objective rules. If that were so, how do we explain the two observations noted above, first, that some art must be learned before it is loved, and second, that some art rewards additional scrutiny indefinitely, a fountainhead that never runs dry. The explanation that the learning is not learning but merely acclamation, an Eskimo learning to tolerate the tropics, a Bushman growing to enjoy the snow, would make sense if and only if any art or rubbish would reward equal study with equal pleasure.
If the pleasure I get out of a work of art I had to grow and learn to like was merely due to me and my tastes, and the learning was not learning at all, but merely an adjustment of taste from one arbitrary genre convention to another, then the outcome or result could not differ from artwork to artwork, as long as I were the same.
If I can see more rich detail each time I reread Tolkien’s Lord of the Rings, and if indeed there are beauties that pierce like swords, and if this were due to me and only to me, and not due to something in the work, I should be able to study a pile of rocks besmirched with stains of oil and offal in a rubble heap, and with the same passage of time and effort, force myself to see equal beauty within.
But I cannot, nor can any man. Therefore the sublime is not just in me the observer; logically, it must be in the thing observed. There must be something really there.
If this argument satisfies, it tells us, with the clarity of a Deist argument, that there is an objective beauty in the world, but not what it is.
As in theological argument, in aesthetics we can only know more of the beauty of the universe if it comes to us in the artistic equivalent of revelation. We have to look at beauty in nature and see what is there, and what its rules are, before we look at beauty in human handiwork.
John C. Wright, “Supermanity and Dehumanity (Complete)”, John C. Wright’s Journal, 2014-12-13.
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February 18, 2016
QotD: FDR’s New Deal
Franklin Delano Roosevelt won the 1932 presidential election in a landslide, collecting 472 electoral votes to just 59 for the incumbent Herbert Hoover. The platform of the Democratic Party whose ticket Roosevelt headed declared, “We believe that a party platform is a covenant with the people to be faithfully kept by the party entrusted with power.” It called for a 25 percent reduction in federal spending, a balanced federal budget, a sound gold currency “to be preserved at all hazards,” the removal of government from areas that belonged more appropriately to private enterprise, and an end to the “extravagance” of Hoover’s farm programs. This is what candidate Roosevelt promised, but it bears no resemblance to what President Roosevelt actually delivered.
In the first year of the New Deal, Roosevelt proposed spending $10 billion while revenues were only $3 billion. Between 1933 and 1936, government expenditures rose by more than 83 percent. Federal debt skyrocketed by 73 percent.
Roosevelt secured passage of the Agricultural Adjustment Act (AAA), which levied a new tax on agricultural processors and used the revenue to supervise the wholesale destruction of valuable crops and cattle. Federal agents oversaw the ugly spectacle of perfectly good fields of cotton, wheat, and corn being plowed under. Healthy cattle, sheep, and pigs by the millions were slaughtered and buried in mass graves.
Even if the AAA had helped farmers by curtailing supplies and raising prices, it could have done so only by hurting millions of others who had to pay those prices or make do with less to eat.
Perhaps the most radical aspect of the New Deal was the National Industrial Recovery Act (NIRA), passed in June 1933, which set up the National Recovery Administration (NRA). Under the NIRA, most manufacturing industries were suddenly forced into government-mandated cartels. Codes that regulated prices and terms of sale briefly transformed much of the American economy into a fascist-style arrangement, while the NRA was financed by new taxes on the very industries it controlled. Some economists have estimated that the NRA boosted the cost of doing business by an average of 40 percent — not something a depressed economy needed for recovery.
Like Hoover before him, Roosevelt signed into law steep income tax rate increases for the high brackets and introduced a 5 percent withholding tax on corporate dividends. In fact, tax hikes became a favorite policy of the president’s for the next ten years, culminating in a top income tax rate of 94 percent during the last year of World War II.
Lawrence W. Reed, “The Great Depression was a Calamity of Unfettered Capitalism”, The Freeman, 2014-11-28.
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February 17, 2016
QotD: “Hegel is really interesting”
I’m reading through Marx: A Very Short Introduction, and one of its best features is its focus on Marx’s influence from Hegel. Hegel is really interesting.
I should rephrase that. Hegel is famously boring. His books are boring. His ideas are boring. He was even apparently a boring person — a recent biography of him was criticized on the grounds that “Hegel’s life was really not eventful enough to support a graceful biography of eight hundred pages”. But the phenomenon of Hegel is interesting. I don’t know of any other philosopher with such high variance.
[…]
to merge all of these together, it is “difficult for us to appreciate” and “now difficult to comprehend” how Hegel “dominated”, “defined”, “overshadowed”, and “reigned” in “Germany”, “England”, “American universities”, and “the philosophical world” in “the beginning of the nineteenth century”, “from 1818 until his death in 1831″, “the time from 1830 to 1840″, “the second quarter of the nineteenth century”, “the end of the nineteenth century”, and “the time Freud’s thinking developed” (Freud was born 1856 and would have been in university in the 1870s).
I will take this as evidence that Hegel was really really important for the entire nineteenth century.
On the other hand, it’s hard to find many people who will put in good words for him now. In fact, hilarious pithy denunciations of Hegel are an entire sub-genre. Hegel’s Wikiquote page, among other sources, includes:
“Hegel’s philosophy illustrates an important truth, namely, that the worse your logic, the more interesting the consequences to which it gives rise.” – Bertrand Russell
“When I was young, most teachers of philosophy in British and American universities were Hegelians, so that, until I read Hegel, I supposed there must be some truth to his system; I was cured, however, by discovering that everything he said on the philosophy of mathematics was plain nonsense. Hegel’s philosophy is so odd that one would not have expected him to be able to get sane men to accept it, but he did. He set it out with so much obscurity that people thought it must be profound. It can quite easily be expounded lucidly in words of one syllable, but then its absurdity becomes obvious.” – Bertrand Russell
“Among Noah’s sons was one who covered the shame of his father, but the Hegelians are still tearing away the cloak which time and oblivion had sympathetically thrown over the shame of their Master.” – Heinrich Schumacher
“Hegel’s was an interesting thesis, giving unity and meaning to the revolutions of human affairs. Like other historical theories, it required, if it was to be made plausible, some distortion of facts and considerable ignorance. Hegel, like Mane and Spengler after him, possessed both these qualifications.” – Bertrand Russell (are you starting to notice a trend here?)
“While scientists were performing astounding feats of disciplined reason [during the Enlightenment], breaking down the barriers of the “unknowable” in every field of knowledge, charting the course of light rays in space or the course of blood in the capillaries of man’s body — what philosophy was offering them, as interpretation of and guidance for their achievements was the plain Witchdoctory of Hegel, who proclaimed that matter does not exist at all, that everything is Idea (not somebody’s idea, just Idea), and that this Idea operates by the dialectical process of a new “super-logic” which proves that contradictions are the law of reality, that A is non-A, and that omniscience about the physical universe (including electricity, gravitation, the solar system, etc.) is to be derived, not from the observation of facts, but from the contemplation of that Idea’s triple somersaults inside his, Hegel’s, mind. This was offered as a philosophy of reason.” – Ayn Rand (unsurprisingly)
Scott Alexander, “What The Hell, Hegel?”, Slate Star Codex, 2014-09-12.
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February 16, 2016
QotD: The Victimocracy
The Victimocracy is a lot like any other tyranny. In an aristocracy, power belongs to the nobles, in a theocracy, power belongs to the clergy, in a meritocracy, to anyone with skill and a work ethic.
But in a Victimocracy the biggest and angriest whiner wins.
In a Victimocracy, suffering is the exclusive privilege of the elites. No one else is allowed to suffer except them. No one else has ever been oppressed, has felt pain, been insulted, abused, degraded, enslaved and ground down into the dirt except the very people who are grinding you into the dirt now.
Victimhood is what entitles them to special privileges, it’s what ennobles them as a superior class of people and gives them the right to rule over you. They are the victims. What they say goes.
Victimization is the currency of their power. They have 1/16 Cherokee blood and high cheekbones. They are ‘triggered’ by loud noises and differing opinions. They spent their twenties “coming to terms” with something because of the lack of sitcom role models for their favorite sexual preferences or skin color. They are all survivors of something or other. They were activists and someone once said mean things to them. And if all else fails, they are deeply passionate about the plight of the oppressed. Like, seriously.
Now stop oppressing them and educate yourself by recognizing their right to oppress you.
The Victimocracy is based around the superior moral power of their suffering. That is why no one else is allowed to suffer except them. Their convoluted theories of social justice eliminate the very possibility that the source of their exclusive moral power can be experienced by anyone else. They have strived to warp language around their political narcissism to define suffering as an experience unique to them.
Daniel Greenfield, “Life Under the Victimocracy”, The Sultan Knish blog, 2014-11-17.
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February 15, 2016
QotD: Staying in touch with the everyday
Posted something at the work blog today about these apps that help you do things you previously did with low-tech means, like assembling grocery lists. One of the comments praised a grocery app that gave you turn-by-turn instructions in your store. I never, ever want to hear my phone say “You have arrived at frozen breaded chicken patties.” The idea of people walking through a store, pushing a cart, staring at the screen to see where the coffee is located — as opposed to looking up for the word COFFEE — is the sort of thing from a comedic dystopia. Then: story in the WSJ the other day about someone else starting a service that delivers groceries to your house. The predicate for the business: “no one likes to go grocery shopping.”
I love to go grocery shopping. I went grocery shopping tonight; hit four stores in 90 minutes. Explain to me how it is possible to have an understanding of modern American culture without going to the grocery store. Someone who grocery-shops weekly has a better grasp on our civilization than somoene who spends four years getting a doctorate in Marketing. If they offer such things. I suspect that anyone interested in marketing gets out there and markets as soon as possible, and a doctorate would be useful only for teaching other people about Marketing, which you’ve never done, but studied.
It’s like Journalism school. Saying you understand Journalism because you went to Journalism school is like saying you have a command of the basics of Dentistry because you used a pencil to black out the teeth in a picture of someone’s head.
James Lileks, The Bleat, 2015-01-15.
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February 14, 2016
QotD: President Herbert Hoover’s lasting economic legacy
Until March 1933, these were the years of President Herbert Hoover — the man that anti-capitalists depict as a champion of non-interventionist, laissez-faire economics.
Did Hoover really subscribe to a “hands off the economy,” free-market philosophy? His opponent in the 1932 election, Franklin Roosevelt, didn’t think so. During the campaign, Roosevelt blasted Hoover for spending and taxing too much, boosting the national debt, choking off trade, and putting millions of people on the dole. He accused the president of “reckless and extravagant” spending, of thinking “that we ought to center control of everything in Washington as rapidly as possible,” and of presiding over “the greatest spending administration in peacetime in all of history.” Roosevelt’s running mate, John Nance Garner, charged that Hoover was “leading the country down the path of socialism.” Contrary to the modern myth about Hoover, Roosevelt and Garner were absolutely right.
The crowning folly of the Hoover administration was the Smoot-Hawley Tariff, passed in June 1930. It came on top of the Fordney-McCumber Tariff of 1922, which had already put American agriculture in a tailspin during the preceding decade. The most protectionist legislation in U.S. history, Smoot-Hawley virtually closed the borders to foreign goods and ignited a vicious international trade war.
Officials in the administration and in Congress believed that raising trade barriers would force Americans to buy more goods made at home, which would solve the nagging unemployment problem. They ignored an important principle of international commerce: trade is ultimately a two-way street; if foreigners cannot sell their goods here, then they cannot earn the dollars they need to buy here.
Foreign companies and their workers were flattened by Smoot-Hawley’s steep tariff rates, and foreign governments soon retaliated with trade barriers of their own. With their ability to sell in the American market severely hampered, they curtailed their purchases of American goods. American agriculture was particularly hard hit. With a stroke of the presidential pen, farmers in this country lost nearly a third of their markets. Farm prices plummeted and tens of thousands of farmers went bankrupt. With the collapse of agriculture, rural banks failed in record numbers, dragging down hundreds of thousands of their customers.
Hoover dramatically increased government spending for subsidy and relief schemes. In the space of one year alone, from 1930 to 1931, the federal government’s share of GNP increased by about one-third.
Hoover’s agricultural bureaucracy doled out hundreds of millions of dollars to wheat and cotton farmers even as the new tariffs wiped out their markets. His Reconstruction Finance Corporation ladled out billions more in business subsidies. Commenting decades later on Hoover’s administration, Rexford Guy Tugwell, one of the architects of Franklin Roosevelt’s policies of the 1930s, explained, “We didn’t admit it at the time, but practically the whole New Deal was extrapolated from programs that Hoover started.”
To compound the folly of high tariffs and huge subsidies, Congress then passed and Hoover signed the Revenue Act of 1932. It doubled the income tax for most Americans; the top bracket more than doubled, going from 24 percent to 63 percent. Exemptions were lowered; the earned income credit was abolished; corporate and estate taxes were raised; new gift, gasoline, and auto taxes were imposed; and postal rates were sharply hiked.
Can any serious scholar observe the Hoover administration’s massive economic intervention and, with a straight face, pronounce the inevitably deleterious effects as the fault of free markets?
Lawrence W. Reed, “The Great Depression was a Calamity of Unfettered Capitalism”, The Freeman, 2014-11-28.
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February 13, 2016
QotD: Education
I put the donkey ears on “teaching” to this purpose. I do own a tweed jacket, though as a priestly colleague has pointed out, it lacks the regulation elbow patches. That is about the extent of my formal credentials as a pedagogue, yet by unlikely fate I have found myself “teaching” sometimes, at the “post-secondary” level, on a variety of topics — from development economics, to science and scientism in Hellenistic times, to the elements of typography, to the prehistory of modern journalism, to proper English Lit — and these days will do almost anything for money.
My father was also reduced to teaching, on several occasions — medicine, for instance — in addition to art, when it was discovered in a certain developing country that he actually knew some anatomy, and had access to a nursing textbook belonging to my mother.
From him, I learned to cite Hippocrates: “First do no harm.” The young, shall we call them, have almost invariably greater capacities for learning than will be revealed in modern schools. This is not only because their wee minds are therein seldom teased nor challenged. It is also because subjects are taught to them in a methodically lethal way, dispensed in cubes from the intellectual freezer, by teachers who, as a general rule, know nothing of the subjects themselves. (They have specialized degrees in “education.”)
I retain vivid memories of a Canadian high school where best efforts were made to kill my budding interests in poetry, theatre, music, art, biology, physics, math, &c.
There are, as George Bernard Shaw once counted, two basic methods of teaching. One is “education through art,” in which the student learns essentially through mimesis, by doing and making, gradually unfolding himself, as a flower to the sun in the moist air, feeding upon the nutrients beneath him — rich soils collecting through time. And the other is through torture. Each has its own standards. (I’m not against torture as a last resort.)
The expression “education through art” could easily mislead the literal-minded, who may not realize that science is an art. One acquires science by doing science, starting at the most rudimentary level, with small children, magically enthralled. Moreover, the various subjects are entwined. To master biology, for instance, one must learn to draw, in order to observe with precision. Physics, which naturally pairs with math, also pairs with music, which turns to pair with dance. The art of writing requires the art of reading, but vice versa equally so. And as throughout this world, while body and soul stay united, form has everything to do with content; meaning everything to do with style. Neither, and nothing, can be “prioritized”: until it comes time for the waterboarding.
“First do no harm.” God has set before every teacher this anciently humane instruction. Even if he should fail to do a student any good, at least do no evil. Do not repel him from the book forever; nor clutter his head with falsities. Even the torture should be carefully administered, leaving a prospect of some better way, and the happier alternative of following it.
David Warren, “Sigrid Undset”, DavidWarrenOnline.com, 2014-12-04.
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February 12, 2016
QotD: Military developments from 1870 onwards
The period of Colonial expansion coincided with three major developments in weapon-power: the general adoption of the small-bore magazine rifle, firing smokeless powder; the perfection of the machine gun; and the introduction of quick-firing artillery.
By 1871, the single-shot breech-loading rifle had reached so high a standard of efficiency that the next step was to convert it into a repeating, or magazine, rifle. Although the idea was an old one, it was not fully practicable until the adoption of the all-metal cartridge case, which reduced jamming in the breech. The first European power to introduce the magazine rifle was Germany who, in 1884, converted her 1871 pattern Mauser rifle to the magazine system; the magazine was of the tube type inserted in the fore-end under the barrel, it held eight cartridges. In 1885, France adopted a somewhat similar rifle, the Lebel, which fired smokeless powder — an enormous advantage. Next, in 1886, the Austrians introduced the Mannlicher with a box magazine in front of the trigger guard and below the entrance to the breech. And two years later the British adopted the .303 calibre Lee-Metford with a box magazine of eight cartridges, later increased to ten. By 1900 all armies had magazine rifles approximately of equal efficiency, and of calibres varying from .315 to .256; all were bolt operated, fired smokeless powder, and were sighted to 2,000 yards or metres.
Simultaneously with the development of the magazine rifle proceeded the development of the machine gun — another very old idea. Many types were experimented with and some adopted, such as the improved Gatling, Nordenfeldt (1873), Hotchkiss (1875), Gardner (1876), Browning (1889) and Colt (1895). The crucial year in their development was 1884, when Hiram S. Maxim patented a one barrel gun which loaded and fired itself by the force of its recoil. The original model weighed 40lb., was water cooled and belt fed, and 2,000 rounds could be fired from it in three minutes. It was adopted by the British army in 1889, and was destined to revolutionize infantry tactics.
The introduction of quick-firing artillery arose out of proposals made in 1891 by General Wille in Germany and Colonel Langlois in France. They held that increased rate of fire was impossible unless recoil on firing was absorbed. This led to much experimental work on shock absorption, and to the eventual introduction of a non-recoiling carriage, which permitted of a bullet-proof shield being attached to it to protect the gun crew. Until this improvement in artillery was introduced, the magazine rifle had been the dominant weapon, now it was challenged by the quick-firing gun, which not only outranged it and could be fired with almost equal rapidity, but could be rendered invisible by indirect laying.
J.F.C. Fuller, The Conduct of War, 1789-1961, 1961.
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February 11, 2016
QotD: Dissing Wal-Mart as a cultural signalling device
There’s no sign of it here in Magnolia, Ark., but the boycott season is upon us, and graduates of Princeton and Bryn Mawr are demanding “justice” from Wal-Mart, which is not in the justice business but in the groceries, clothes, and car-batteries business. It is easy to scoff, but I am ready to start taking the social-justice warriors’ insipid rhetoric seriously — as soon as two things happen: First, I want to hear from the Wal-Mart-protesting riffraff a definition of “justice” that is something that does not boil down to “I Get What I Want, Irrespective of Other Concerns.”
Second, I want to turn on the radio and hear Jay-Z boasting about his new Timex.
It is remarkable that Wal-Mart, a company that makes a modest profit margin (typically between 3 percent and 3.5 percent) selling ordinary people ordinary goods at low prices, is the great hate totem for the well-heeled Left, whose best-known celebrity spokesclowns would not be caught so much as downwind from a Supercenter, while at the same time, nobody is out with placards and illiterate slogans and generally risible moral posturing in front of boutiques dealing in Rolex, Prada, Hermès, et al. It’s almost as if there is a motive at work here other than that which is stated by our big-box-bashing friends on the left and their A-list human bullhorns.
What might that be?
Kevin D. Williamson, “Who Boycotts Wal-Mart? Social-justice warriors who are too enlightened to let their poor neighbors pay lower prices”, National Review, 2014-11-30.
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February 10, 2016
QotD: “The Catholic Church is unique among institutions in the modern West, in taking women seriously — as women“
Parse [the headline] carefully and one will find less overstatement than one might have hoped for. I did not use “unique” to mean “exclusive”; and “modern” may be restricted to the last half-century or so. Focus, rather, on what is plainly intended: the italicized qualification after the long dash.
Many individuals, of both sexes, do in fact take women seriously (as women). In many jurisdictions, this is now against the law, but it happens all the same. Various other “faith groups” continue to recognize women as having their own distinct nature and identity — Orthodox Jews come first to mind, then Orthodox Christians. Lots of Evangelicals.
On the other hand, most mainstream Protestant congregations, so far as they have any members left at all, formally withdraw this recognition. Too, many “modern” or “liberal” or “recovering” Catholics (nominal ones who look upon Church teaching as merely quaint) reject the notion that women could be women. But the Catholic Church cannot always be held responsible for the views of those who contradict her. (Even if, in the long run, she probably can, as I argued here.)
Certainly, the post-Christian, post-rational “secular” authorities deny that women (or men) exist, and have gone to the trouble of eliminating “father,” “mother,” “son,” “daughter,” “brother,” “sister,” “uncle,” “aunt,” and any other terms that seem to imply a sexual identity, from all legislation — making much of it retroactively quite insane. Their attack on what they call the “traditional” (i.e. normal) family is unambiguous. For it was and remains highly sexed, whereas the new State-protected “alternative families” are invariably sterile. (Some wiggle-room is still left for “breeders,” however, pending the invention of new reproductive technology.)
A good test of this — fanatic denial of the blatantly obvious — may be conducted by using the word “priestess.” Those demanding female priests (an unCatholic notion if there ever was one) are likely as not to freak at the use of that word. They do not like the connotation, and will declare that it is “sexist.” They want females to be priests the same as men. It would defeat this intention to call them “priestesses,” as well as calling attention (among the historically informed) to the very conscious decision made by the early Church to avoid the cultural and spiritual implications of the priestess function within ancient and pagan religions. For priestess cults, and their reputations, were something early Christians wanted to get away from.
David Warren, “Sexes & saxes”, Essays In Idleness, 2014-12-03.
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February 9, 2016
QotD: Aristocrats
“So Sybil’s ancestors used to come along and talk to the hermit whenever they were faced with a philosophical conundrum, yes?”
Willikins looked puzzled. “Good heavens, no, sir, I can’t imagine that any of them would ever dream of doing that. They never had any truck with philosophical conundra.* They were aristocrats, you see? Aristocrats don’t notice philosophical conundra. They just ignore them. Philosophy includes contemplating the possibility that you might be wrong, sir, and a real aristocrat knows that he is always right. It’s not vanity, you understand, it’s built-in absolute certainty. They may sometimes be as mad as a hatful of spoons, but they are always definitely and certainly mad.
Vimes stared at him in admiration. “How in the hell do you know all this, Willikins?”
“Watched them, sir. In the good old days when her ladyship’s granddad was alive he made certain that the whole staff of Scoone Avenue came down here with the family in the summer. As you know, I’m not much of a scholar and, truth to tell, neither are you, but when you grow up on the street you learn fast because if you don’t learn fast you’re dead!”
They were now walking across an ornamental bridge, over what was probably the trout stream and, Vimes assumed, a tributary of Old Treachery, a name whose origin he had yet to comprehend. Two men and one little boy, walking over a bridge that might be carrying crowds, and carts and horses. The world seemed unbalanced.
“You see, sir,” said Willikins, “being definite is what gave them all this money and land. Sometimes it lost it for them as well, of course. One of Lady Sybil’s great-uncles once lost a villa and two thousand acres of prime farmland by being definite in believing that a cloakroom ticket could beat three aces. He was killed in the duel that followed, but at least he was definitely dead.
* Later on Vimes pondered Willikins’ accurate grasp of the plural noun in the circumstances, but there you were; if someone hung around in houses with lots of books in them, some of it rubbed off just as, come to think of it, it had on Vimes.
Terry Pratchett, Raising Steam, 2013.
February 8, 2016
QotD: In the future, wars will not be fought over water
You often hear from farmers, environmental Jeremiahs, and amateur economists that the wars of the future will be fought over water. This is almost certainly balderdash. Turn the pages of history, and you will find confirmation that large-scale human conflicts usually begin in religion, ethnic unpleasantness, dynastic strife, or ideology. Rarely do they flare up over some specific strategic object or resource. (The most brutally contested part of the Middle East is, notoriously, just about the only part of that region that has no oil.)
People may occasionally kill each other over water, in the context of a military siege or a tribal dispute over an oasis. Peoples rarely do. After all, full-fledged civilizations don’t grow up in the first place where there is no drinking water or access to arable land.
Colby Cosh, “California’s water woes are man-made — and so is the solution”, Maclean’s, 2014-09-07.
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February 7, 2016
QotD: How we solved the drug problem
Today during an otherwise terrible lecture on ADHD I realized something important we get sort of backwards.
There’s this stereotype that the Left believes that human characteristics are socially determined, and therefore mutable. And social problems are easy to fix, through things like education and social services and public awareness campaigns and “calling people out”, and so we have a responsiblity to fix them, thus radically improving society and making life better for everyone.
But the Right (by now I guess the far right) believes human characteristics are biologically determined, and biology is fixed. Therefore we shouldn’t bother trying to improve things, and any attempt is just utopianism or “immanentizing the eschaton” or a shady justification for tyranny and busybodyness.
And I think I reject this whole premise.
See, my terrible lecture on ADHD suggested several reasons for the increasing prevalence of the disease. Of these I remember two: the spiritual desert of modern adolescence, and insufficient iron in the diet. And I remember thinking “Man, I hope it’s the iron one, because that seems a lot easier to fix.”
Society is really hard to change. We figured drug use was “just” a social problem, and it’s obvious how to solve social problems, so we gave kids nice little lessons in school about how you should Just Say No. There were advertisements in sports and video games about how Winners Don’t Do Drugs. And just in case that didn’t work, the cherry on the social engineering sundae was putting all the drug users in jail, where they would have a lot of time to think about what they’d done and be so moved by the prospect of further punishment that they would come clean.
And that is why, even to this day, nobody uses drugs.
Scott Alexander, “Society Is Fixed, Biology Is Mutable”, Slate Star Codex, 2014-09-10.
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February 6, 2016
QotD: The addict’s political worldview
Writing about those rioters who in the summer of 2011 smashed, burned and looted shops across Britain, [Russell] Brand writes that their actions were no worse than the consumerism which he describes as having been “imposed” upon them. And this, I cannot help thinking, is an especially revealing phrase — entirely at one with a popular world view. That view sees “us” as poor victims of forces and temptations which are not only pushed upon us, but to which, when they are pushed upon us long enough, we will inevitably and necessarily succumb. If you are in a “consumerist” society long enough how could you be expected to just not buy crap you can’t afford when you don’t need it? No — the answer must be that of course you will succumb. And from there any bad behaviour — even looting and burning — will be excused because it will be someone else’s fault.
This is the world view of an addict. And the answer to all our society’s problems of the addict Brand is one answer which some addicts seek for their addiction — which is that everyone is to be blamed for their failings except themselves. Grand conspiracy theories and establishment plots offer great promise and comfort to such people. They suggest that when we fail or when we fall we do so never because of any conceivable failing or inability of our own, but because some bastard — any bastard — made us do it, has been planning to do it and perhaps always intended to do so. Of course the one thing missing in all this — the one thing that doesn’t appear in either of these books or in any of their conspiratorial and confused demagogic world view — is the only thing which has saved anyone in the past and the only thing which will save anybody in the future: not perfect societies, perfectly engineered economies and perfectly equal, flattened-out collective-based societies, but human agency alone.
Douglas Murray, “Don’t Listen to Britain’s Designer Demagogues”, Standpoint, 2015-01.
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