Nobody loves them, and rightly, for they are creatures of the night. Has anybody ever seen a dramatic critic in the daytime? I doubt it. They come out after dark, and we know how we feel about things that come out after dark. Up to no good, we say to ourselves.
P.G. Wodehouse, Over Seventy: An Autobiography with Digressions, 1956.
April 26, 2018
QotD: Drama critics
Comments Off on QotD: Drama critics
March 26, 2018
Rick McGinnis on Jordan Peterson’s 12 Rules For Life: An Antidote to Chaos
Peterson’s book and lecture series has been much in the news lately, so Rick McGinnis shares his thoughts, particularly about the message and intended audience for 12 Rules for Life:
It was probably inevitable that this sudden notoriety would create a demand for a book-length statement of principles from Peterson, and he obliged earlier this year with 12 Rules For Life: An Antidote to Chaos. Deceptively packaged as a self-help tome, the book expands on a series of postings Peterson made on Quora, a crowdsourcing website that, instead of asking for money, invites its readers to contribute answers to questions posed by other readers.
The book’s structure is straightforward; after sketching in the origin of the dozen precepts, he states them at the outset of each chapter, explains them in varying degrees of complexity with examples from his practice as a clinical psychologist, anecdotes from his own life or – and this is proving to be most tantalizing – ruminations on quotes from history, philosophy, mythology or (most often of all) the Bible.
On the surface, Peterson’s edicts for a good life are self-evident: Stand straight; Obey the Golden Rule; Choose your friends wisely; Set yourself reasonable expectations; Raise your children well; Don’t be a hypocrite; Cherish meaning; Don’t lie; Listen before you speak; Choose your words carefully; Let children fail so they learn to succeed; Be kind to animals.
But lest you think that short paragraph should save anyone the price of the book, it has to be understood that we are at least a generation, perhaps several, from the point where these commonsensical statements were known, understood or accepted by any sane adult. We are, at the end of a century of phenomenal technological advances and cataclysmic history, sorely in need of a book-length exposition on phrases that you’d once expect to find on needlework samplers.
Early on and quite often, Peterson comes across with butt-clenching dread as the smartest-man-in-the-room, laying out the stories behind the facts, culled from his years of reading and research, with the force and volume of a firehose. He relies heavily on evolutionary biology to explain our hardwired need to create and find our place in hierarchies, with examples that distill our endlessly troubling social responses to bluff, authority, and even violence down to chemical and neurological mechanisms set in place way back in time with far less complex creatures (a scenario that’s easily satirized as “we are all lobsters”).
It’s been observed – and confirmed by Peterson – that the ideal audience for his book is young people in general and young men in particular. As a former young man, I can attest that being told by a wise older man, clearly on your side but unwilling to sugar coat the facts, that the bully and the big-man-on-campus are better armed than you are to jockey for status and fulfillment – the alpha lobsters, waving their claws around to appreciable effect – is very much less than comforting. Peterson’s ideal audience will have to endure the climb up a very steep hill of biological determinism to reach the far more hospitable plateau beyond.
I’m not saying Peterson is wrong. From the perspective of an older man, I’ve seen this lobster battle played out too many times to deny its plausibility. But I’d be remiss if I didn’t suggest that the ideologies that he decries, imagining that there is no biological determinism – not even the binary division of gender – or even a landscape governed by measurable standards or objective truth, is far more appealing to young people raised to believe in an ever-expanding entitlement of “rights” and a pursuit of “justice” that needs to triumph above history or biology.
It’s when Peterson tries to explain the philosophical and even theological roots of our cultural systems that things might be rewarding, for both young and older readers. He has a core group of texts that he relies upon, with particular emphasis on Dostoyevsky and Solzhenitsyn on the modern side, and while he will evoke ancient mythology – the gods of Egypt make several appearances, though even he can’t overcome the essential strangeness of their myths – he reaps more rewardingly from the Bible, especially in one passage where he analyzes the difference between the Old and New Testament God.
Comments Off on Rick McGinnis on Jordan Peterson’s 12 Rules For Life: An Antidote to Chaos
March 10, 2018
Carl Jung, “the Madame Blavatsky of psychotherapy”
A few notes on Carl Jung, by Anthony Daniels (more often known by his pen name, Theodore Dalrymple), commenting on a biography from several years ago:
What exactly were [Jung’s] achievements? Oddly enough, although this biography is more than 800 pages long (649 of them are text, each of them so closely printed that they are the equivalent of two normal pages), by the time you finish it you will nevertheless be hard put to say. You will know a lot about the petty quarrels and squabbles in which Jung repeatedly engaged, and about the details of his domestic life, but relatively little about why any of these things matter in the first place. The author therefore assumes not only a familiarity with Jung’s ideas, and a sympathy towards them, but that the reader also assumes that Jung is worthy of such a lengthy biography. This is not an assumption I share, and though the book is written in serviceable prose, it contains not a single humorous remark. From very early on, therefore, I picked it up with some words that Macaulay wrote in a review of a two-volume biography of Lord Burleigh echoing through my mind like the insistent snatch of a tune (I quote from memory): Compared with the labour of reading these volumes, all other labour, the labour of thieves on the treadmill, the labour of children in the mines, the labour of slaves on the plantation, is but a pleasant recreation. That Miss Bair has been diligent is indisputably true; that her diligence has been wisely applied, unfortunately, is a more open question.
Some men are born charlatans, some achieve charlatanry, and some have charlatanry thrust upon them. Jung was decidedly not born a charlatan — or at least, he was not one throughout the whole of his career. True, he grew up in a family with a more than average number of table-rappers, which no doubt inclined him later to the study of the esoteric (for it certainly never occurred to him to wonder why the esoteric was, in fact, esoteric), and was subjected in his youth to that Teutonic windiness which comes so easily, though no means inevitably, to those who think and write in the German language. There is nothing quite like esoteric windiness for creating a penumbra of profundity, to which bored society ladies are drawn like flies to dung: and this no doubt explains how he became the Madame Blavatsky of psychotherapy. At the same time, however, he received a thorough grounding in classics as well as in science, spoke four languages fluently, could read Latin as if it were his native tongue, was not bad at Greek, and contributed several expressions to our daily discourse — complex, collective unconscious, archetypes, animus and anima, persona, introvert and extrovert — which by itself is far more than most of us will ever achieve. This is not the same as saying, however, that he contributed to human knowledge: for it is perfectly possible to give names to non-existent entities.
[…]
One of his patients, who has gone down in history as the solar-phallus man, thought (among many other strange things) that there was a phallus that emerged from the sun, and that by causing this solar appendage to move, he controlled the weather, particularly the wind. Jung subsequently discovered, in his reading about ancient myths, that there was a Persian Mithraic belief of exactly the same kind as his patient’s. Now his patient was not a well-educated or widely read man, so it seemed to Jung impossible that he had learnt of the Mithraic myth from external sources. He therefore concluded that the form of myths was almost — as we should now put it — hard-wired into the human psyche, and he called these forms archetypes. The collective unconscious was full of such archetypes.
Jung was a preternaturally unclear writer and thinker: he would never say anything clearly when obfuscation would do. Whether this was from lack of talent or an unconscious appreciation that clarity led to the possibility of contradiction and even refutation, no one can say, but the precise nature of archetypes, their ontological status as it were, has remained unclear ever since. At any rate, the solar-phallus man’s delusion, which he quoted for the rest of his long life, was the rock on which his theory was built: a somewhat inadequate basis for an entire, far-reaching theory about the mental life of all of humanity. But Jung’s theorizing was always like an inverted pyramid: a mountain of speculation resting on a pin-prick of fact.
There were obvious problems with the theory of archetypes. The theory suggested itself to Jung because of the exact, or very close, correspondence between the madman’s delusion and the original Mithraic myth: but how close did correspondences have to be before they were manifestations of archetypes, which were more platonic forms than actual contents of the mind? Only an analyst can say, of course, and there is no public criterion other than the analyst’s authority.
Comments Off on Carl Jung, “the Madame Blavatsky of psychotherapy”
March 7, 2018
The History of Sci Fi – Jules Verne – Extra Sci Fi – #1
Extra Credits
Published on Mar 6, 2018Let’s start our journey to the center of hard science fiction: the works of Jules Verne, who imagined the technological wonders humanity could — and would — create in the twentieth century.
Comments Off on The History of Sci Fi – Jules Verne – Extra Sci Fi – #1
March 6, 2018
QotD: Baseball versus modern art
By now I hope the problems here are obvious. Hessenius notes at the linked essay that “The heart of the sports complex support over the past fifty years has been the farm team system,” and that the arts have lessons to learn from that fact. I can only speak for visual art, but there the continuity between the creative acts we engaged in as children and what goes on in the lofty regions of the professional world, by design, have little or nothing to do with each other. A painter I know in grad school — someone deeply thoughtful about materials and surfaces — was told by his department head a couple of months ago that she thought it was important to transcend the romantic idea of the artist working alone in his studio and contemplate how to become a better global citizen. Art that succeeds in doing this sort of thing, or appearing to do this sort of thing, wins praise for raising serious questions about this issue or that one.
Baseball hasn’t spent a hundred years smashing its own conventions. Baseball players don’t endeavor to turn hitting into a critique of late capitalism. Baseball doesn’t call upon fans to comprehend discussion full of coinages by PhD students trying to impress their dissertation committees, or implicitly punish them for having bourgeois values. Audiences instinctively and rightly hate this kind of pretentiousness.
Franklin Einspruch, “Why Sports Are Surging But the Arts Are Not”, Artblog.net, 2016-07-15.
Comments Off on QotD: Baseball versus modern art
March 5, 2018
February 23, 2018
Timothy Sandefur’s Frederick Douglass: Self-Made Man
Jonathan Bean responds to a negative review of Sandefur’s new biography in the New York Times:
Frederick Douglass, whose bicentennial birthday fell on Valentine’s Day, is one of the great figures in American history, a hero whose legacy is celebrated even by those who might otherwise contest his actual ideas.
Illustrating this truth, the New York Times marked the occasion by publishing a largely negative review of Timothy Sandefur’s new biography, Frederick Douglass: Self-Made Man — a book that depicts the African-American ex-slave and social reformer as a classical liberal who championed individual liberty based upon natural rights, self-reliance, and Rule of Law.
The book reviewer, Yale University historian David W. Blight, criticizes Sandefur and other “conservatives” for “co-opting” Douglass. (Sandefur is a self-described libertarian, but in Blight’s mind, ‘libertarian’ and ‘conservative’ are distinctions without a difference.) In making this complaint, Blight demonstrates his confusion as to the meaning of “the Right” and classical liberalism.
Blight concedes that Douglass was a “radical thinker and a proponent of classic 19th-century political liberalism” who “loved the Declaration of Independence” and “the natural-rights tradition.” On these issues, Blight’s view is consistent with Sandefur’s libertarian interpretation of Douglass.
Yet, Blight goes on to protest that the libertarians (or conservatives — he conflates the two groups) are wrong to co-opt Douglass because the great abolitionist “believed that freedom was safe only with the state and under law.”
But this view of freedom’s security is not one that libertarians would dispute. To say otherwise is to make a classic straw man argument.
[…]
Blight’s review gets two things about political classification especially wrong. First, classical liberalism is neither Left nor Right. Throughout history, classical liberals have extolled “unalienable Rights,” individual freedom from government control, the U.S. Constitution as a guarantor of freedom, color-blind law, and capitalism. These values distinguish classical liberalism from left-wing liberalism, with its emphasis on group rights, equality of outcomes, and hostility to free-market capitalism. They also put classical liberals squarely in opposition to nativists and white supremacists who used the law as a weapon to exclude “undesirable” immigrants or separate the races in the American South.
Second, “libertarianism” — the modern descendant of classical liberalism — is not and never has been a “do-nothing” philosophy. Classic liberals (or libertarians) were activists for abolishing slavery, eradicating segregation, defending immigrants’ rights, passing anti-lynching measures, and much more. Indeed, although they recognized the role that law played in protecting the exercise of liberty, it was the law that so often violated the inalienable rights of Americans. Classical liberals fought slavery, segregation, pernicious immigration quotas, internment, and “affirmative action” because these government measures denied individuals equal protection of the law.
Blight’s conceptual errors may account for why he sometimes badly misreads his subject. He claims, for example, that Douglass loved “the reinvented Constitution — the one rewritten in Washington during Reconstruction, not the one created in Philadelphia in 1789.” This is a gross mischaracterization of Douglass’s views.
Comments Off on Timothy Sandefur’s Frederick Douglass: Self-Made Man
February 6, 2018
February 5, 2018
QotD: The Age of Hypocrisy
Hitler (one cannot mention him without the subliterates mouthing, “Reductio ad Hitlerum!” — not realizing that they are quoting Leo Strauss) was the great enabler. He gave cover to all lesser evils, including the greater of the lesser ones; and thereby retired all the prattling politicians from the Age of Hypocrisy, which he closed. Now all the baddies seemed good, by comparison, and everyone needed a baddie of his own, or they would get one assigned from Berlin.
The Age of Hypocrisy re-opened, of course, with Hitler’s death, when political discourse again softened. (Hypocrisy is the padding on the madhouse walls.) But for a twelve-year run in Germany, and shorter periods wherever their shadow fell, Hitler’s Nazis erased hypocrisy.
This is what Karl Kraus meant, when he said that the Nazis had left him speechless. For decades he had exposed the lies and deceitful posturing not only of politicians in the German-speaking world, but among their immense supporting cast of journalists and fashion-seeking intellectuals. He was the greater-than-Orwell who strode to the defence of the German language, when it was wickedly abused. He identified the new “smelly little orthodoxies” as they crawled from under the rocks of Western Civ — the squalid, unexamined premisses that led by increments to the slaughterhouse of Total War. He was not, even slightly, a revolutionist; he had no argument against anyone’s wealth or status, even his own. Rather, through savage satirical humour, with language untranslatably precise, impinging constantly upon the poetic, he undressed the false.
He had seen the First World War coming, in the malice spreading through the language; in the smugness that fogged perception; in the lies that people told each other, to preserve their amour-propre; in the jingo that lurked beneath the genteel. After, he saw worse.
David Warren, “The decline of requirements”, Essays in Idleness, 2016-06-07.
Comments Off on QotD: The Age of Hypocrisy
February 3, 2018
QotD: Subsidising the arts
… the Luvvies justify tax subsidy of The Arts by saying, “We can’t call ourselves a civilized country without opera houses, ballet companies, etc., etc.”. Well, perhaps not. But can we call ourselves a civilized country when we have to be forced to pay for these things against our will? Does that not then make us an uncivilized country pretending to be civilized, aping true civilization, a sort of cargo-culture? It’s not our culture at all, spontaneously emerging through voluntary action, it’s someone else’s, laid on the top of our real civilization like fancy icing on (as they might have it) mud. Isn’t that worse?
Sam Duncan, commenting on David Thompson’s “Elsewhere (100)”, davidthompson.com, 2013-10-09.
Comments Off on QotD: Subsidising the arts
February 1, 2018
The Martian Chronicles – A Dying Race – Extra Sci Fi – #11
Extra Credits
Published on 30 Jan 2018We’re diving into Ray Bradbury’s short stories about life on Mars — and how that life reacts when it encounters human life, and what *their* reaction says about American society in the Cold War era.
Comments Off on The Martian Chronicles – A Dying Race – Extra Sci Fi – #11
January 29, 2018
A new collection of H.L. Mencken’s “The Free Lance” columns
In Reason, Bill Kauffman reviews S.T. Joshi’s new selection from H.L. Mencken’s Baltimore Evening Sun essays:
The longtime Baltimore Evening Sun columnist, American Mercury editor, and rumbustiously splenetic critic, who graced this orb from 1880 to 1956, would not be published in any major newspaper today. The reasons he foresaw over a century ago, when he decried the “cheap bullying and cheaper moralizing” whose purpose was the extirpation, the annihilation, of anything resembling a robust exchange of ideas. Two beliefs puffed up the righteous censor, according to Mencken: first, “that any man who dissents from the prevailing platitudes is a hireling of the devil,” and second, “that he should be silenced and destroyed forthwith. Down with free speech; up with the uplift!”
Plus ça change and all that.
S.T. Joshi, who has chosen his primary scholarly interests — Mencken, H.P. Lovecraft, and Ambrose Bierce — with a fine eye for readability over reputation, has assembled a selection of Mencken’s Evening Sun “Free Lance” columns of 1911–1915 into a book called A Saturnalia of Bunk and contributed an informative introduction to it.
Henry Louis Mencken churned out six of these 1,200-word meringues every week, a vertiginous pace that makes Joyce Carol Oates look like Harper Lee.
Logorrheic bloggers aside, does anyone really have that much to say about the controversies of the day? Mencken once nicked Bierce for reprinting his early work, which was “filled with epigrams against frauds long dead and forgotten, and echoes of old and puerile newspaper controversies.” Is A Saturnalia of Bunk similarly irrelevant?
Happily, no. Although Mencken’s fusillades against, say, blue laws have grown fusty, his rousing conclusions — “the militant moralist tries to steal liberty and self-respect, and the man who has lost both is a man who has lost everything that separates a civilized freeman from a convict in a chain-gang” — have lost none of their punch.
These columns, composed while their author was on the shy side of middle age, afford, says Joshi, “a nearly complete view of Mencken’s political, religious, social, and cultural philosophy as it had evolved up to this point” — and this philosophy would largely remain constant for the rest of his rooted life. (Mencken, a dyed-in-the-wool third-generation Baltimorean, a sardonic citizen of his place, made his home in the house in which he grew up.)
Comments Off on A new collection of H.L. Mencken’s “The Free Lance” columns
January 20, 2018
January 12, 2018
President Oprah?
I didn’t watch the TV or movie awards show that Oprah used to launch her presidential campaign test balloon, but many others did. Those who watched it generally came away very impressed, based on mentions in my various social media feeds. Those who read it later include skeptics like Colby Cosh:
The Oprah for President boomlet didn’t last long, did it? Oprah Winfrey is somebody who has been discussed occasionally as a semi-serious presidential candidate since the early 1990s. The talk-show hostess accumulated so much cultural and financial capital so quickly, once she became a national television figure, that the thought has always been universal: if she really wanted to run, it is hard to see how she could be stopped.
Indeed, if the Americans elected her, she would undoubtedly turn out to have the same sort of presidential “pre-history” that Donald Trump did. People had been making “President Trump” jokes for ages, although we never noticed quite how many of those jokes there were until they all came true and weren’t jokes anymore.
On Sunday night, Oprah give an acceptance speech for a lifetime-achievement award at the Golden Globes, and people found it so stirring that it started a mini-wave of “Oprah 2020” references and remarks on social media. What was most interesting about the speech was not its intensity or its profundity, but the fact that it was, self-evidently, designed as a political candidate’s address.
[…]
If you would like a Hollywood liberal president, or any president other than the one the United States has, criticizing Oprah goes against your immediate partisan interests. (At least it probably does. Is anyone really too sure about the character of her personal core politics?) There is no sense denying it: if she did run, she probably could win. In 2016 we all got a stark lesson in just how much televisual familiarity, a large personal fortune, and control of media attention can accomplish in a presidential election.
And, of course, she has enormous charisma. Even those of us who think her influence on American culture has been baleful must acknowledge there is something magnificent and stately about her, and that she represents the American dream about as well as any individual human could. Financially, Donald Trump can only dream of having her track record — and, probably, her fortune.
It doesn’t mean she should be president. One almost suspects that the Oprah 2020 trial balloon might have enjoyed more success if it had been launched six months ago. Amid the tearful liberal trauma that followed the defeat of Hillary Clinton, the Most Qualified Presidential Candidate Of All Time, the despairing temptation to seek a television president even more familiar than Trump was bound to be more powerful. The passage of time, combined with Ms. Clinton’s obnoxious re-litigation of a strategically dumb campaign, may have helped blue America regain its senses. This is, I think, good news. And not just for the liberals.
Comments Off on President Oprah?
January 11, 2018
William Gibson: The Gernsback Continuum – Semiotic Ghosts – #8
Extra Credits
Published on Jan 9, 2018Ways that we dream about the world sometimes create a shared vision that we start to believe is real. When William Gibson first explored these “semiotic ghosts” of a pristine American future in the Gernsback Continuum, he showed how these visions of modern technology can separate us from our own reality and the personal meaning our world should hold for us.
Comments Off on William Gibson: The Gernsback Continuum – Semiotic Ghosts – #8
