The Amish have their historical roots in the Swiss Anabaptists, a Radical Reformation movement who believed in adult baptism, pacifism, and total separation of church and state. (Unsurprisingly, the Anabaptists were bloodily persecuted by both Catholic and Protestant rulers for their refusal to accept conscription, swear oaths, or pay taxes.) And then in 1693 the Anabaptists had a schism, as Protestant sects are wont to do, over the question of how to deal with excommunicated members: one side of the argument, led by Jakob Ammann, advocated not just for exclusion from communion but for total shunning in everyday life. When he lost, he and his followers split off, and their branch was known after him as the Amish. Many of these early Amish joined the broader wave of German immigration to the United States, with five hundred settling in Pennsylvania in the 1700s and a larger group arriving in the early 1800s. Those who remained in Europe were eventually absorbed into other Anabaptist and Protestant denominations, but on the American frontier the Amish maintained their cultural identity: alone among the German immigrant groups, they still speak Pennsilfaanisch-Deitsch, or “Pennsylvania Dutch”, a dialect derived from Palatine German. (They mostly also speak English, and their church services are conducted in standard High German.)
The basic organizational unit of Amish society — after the extended family, which is vital and often includes three generations under one roof — is the “church district”, a community of twenty-five to forty families who live within a short buggy-ride of one another. The leaders of the district are chosen by lot from among the married men, and each is governed by an Ordnung, an unwritten set of rules laying down expectations for behavior. It’s this Ordnung that contains the restrictions on technology and lifestyle that we typically associate with the Amish, covering everything from what color you can paint your barn (one group insists on red because white would be too worldly) to whether you can use mechanical milking machines. The church revisits their Ordnung every six months or so to see if it needs updating — one group had originally approved walkie-talkies for communication while hunting, but then discovered boys were using them to flirt with girls and decided to ban them. Church districts with similar Ordnungs are “in fellowship”, and a cluster of districts in full fellowship with one another are an “affiliation”. (A “settlement”, like the Holmes County Settlement, is a cluster of geographically contiguous districts regardless of affiliation.)
Importantly, few of these restrictions are based on the idea that the banned technology or behavior is wrong in and of itself: for instance, every Ordnung forbids a baptized Amish adult to own a car, but boys from some Amish families have cars for a while in their teens and all but the most conservative affiliations will pay someone else to drive them if they need to go farther than their buggy can take them. Or to put it another way, nobody thinks the English are bad people for driving cars — they just think we’re not Amish.
So if an Ordnung mostly isn’t meant to keep you from doing intrinsically evil things, like murder and adultery and blasphemy, what is it for? How do you decide what to allow? What are you optimizing for when you design it?
Two things, mainly, though they’re not neatly separated. The first and most important role of the Ordnung is engendering the virtue the Amish call Gelassenheit. There’s not a perfect English translation for the German,1 but Hurst and McConnell describe it as a spirit of “selflessness, humility, or meekness”, a subordination of self to community. Amish scholar2 Donald Kraybill wrote that Gelassenheit is meant to develop a “yielded self” that “stands in contrast to the bold, aggressive individualism of modern [English] culture”. Thinking too highly of yourself, or trying to outdo others, are failures of Gelassenheit, but they’re hard to avoid when you have to market your personal #brand or compete in the marketplace. Unmechanized agriculture, on the other hand, was very good at nurturing Gelassenheit: a farmer is necessarily aware of his dependence on natural forces beyond his control, which keeps him humble. Nowadays the Amish worry that shifts way from their traditional lifestyle will “foster the notion that the worker controls his or her work and life”, which might “breed an attitude of self-sufficiency, even arrogance” that is antithetical to their values.
The concern for Gelassenheit shows up particularly in Amish approaches to childrearing. Where English society values self-expression, intellectual curiosity, and individual accomplishment, Amish parents rank obedience and self-control as the most desirable qualities in children. (More than half of the parents the authors surveyed put “being interested in how and why things happen” at the bottom of their list.) They also report that teachers at Amish schools tend to be “preoccupied (to our eyes) with minor aspects of misbehavior that signaled nonparticipation in the group or lack of obedience to authority”. All of this carries through into the workplace, too: the Amish generally think white collar workers are “out to make the big bucks” and that their jobs are be difficult or impossible to undertake with a “meek spirit”. So if you can’t farm (and increasingly you can’t), the Amish think your work should be something near home that uses your hands, allows your family to participate, and contributes directly to your community. No arguments here that building dashboards to give executives deeper insight into critical business functions leads to the more efficient allocation of global capital and lifts all boats; they want you to make food or furniture or something.
The Ordnung‘s second goal is to separate believers from the broader world. This is partly a legacy of the Anabaptist experience of persecution, partly a response to Biblical passages like Romans 12:2’s warning not to “be conformed to this world”, and partly a protective measure against a world that isn’t interested in Gelassenheit, but the dualism between Amish and “English” is a vital part of what it means to be Amish. Of course, it’s impossible to clearly differentiate between things that promote a particular mindset/virtue and things that mark you out as different: the distinctive Amish “plain dress“, for instance, both limits opportunities for vanity and marks out the wearer as, well, kind of a weirdo. (There’s sometimes also a sub-goal of separation from other Amish affiliations — one Amish man is quoted saying, “The only reason the Old Order doesn’t have rubber wheels [on their buggies] is because the New Order did it first”.)
Jane Psmith, “REVIEW: An Amish Paradox, by Charles E. Hurst and David L. McConnell”, Mr. and Mrs. Psmith’s Bookshelf, 2025-12-15.
- And they mean something different by it than Heidegger does!
- Okay, this one is a Mennonite scholar of the Amish.
August 21, 2026
QotD: The Amish
August 14, 2026
QotD: Postmodernism’s origins
Leading the way were the French intellectuals, who in the 1960s and 70s questioned the deepest of those assumptions, beginning with truth itself. Was there really such a thing as “objective truth”, or was it simply an invention of the powerful, something declared rather than discovered? Was “progress” a description of reality or just the story told by whoever won? These are serious questions from which they could make fair observations. They were right to point out that institutions serve their own interests, and grand narratives play a defining role in our understanding and interpretation of the world. The trouble is that the same intellectuals didn’t try to place the answers intelligibly within the larger story of our lives. Postmodernism made interrogating power the overriding intellectual move and the answer to its own question.
Postmodernism doesn’t lend itself to a simple explanation, which is appropriate, as we shall see. However, dig beneath the deliberately impenetrable jargon, and the core claims are as follows. There is no objective truth, only competing narratives. What we think of as “knowledge” is just something the powerful tell us is the case. Language doesn’t describe reality but constructs it. Science, reason, and universal liberalism are inventions of Western minds, specifically male ones, while the Enlightenment idea of the individual with supposed natural rights is just another concept made up by those most likely to benefit from it.
There’s an obvious paradox at the outset. In what sense is it true to say there’s no such thing as objective truth? The question is meaningless because the premise is nonsensical. As Roger Scruton put it, “A writer who says that there are no truths, or that all truth is ‘merely relative’, is asking you not to believe him. So don’t.”
Despite the obvious contradiction, it’s an idea that has been pushed aggressively by campus authoritarians for decades. No narrative deserves authority, they say, while demanding intellectual obedience to a narrative of their own.
Frederick Alexander, “Postmodernism: The Idea That Ate Itself”, The Gadfly, 2026-04-03.
August 10, 2026
QotD: Cleopatra’s relationship with Egypt and her Egyptian subjects
The factors usually pointed at to demonstrate Cleopatra’s attachment to Egypt are that she learned the language, engaged with Egyptian religion and represented herself in Egyptian fashion in royal artwork and commemoration meant for consumption in Egypt. And that’s true, she did those things! But the context often missing from using that as a clear indicator of Cleopatra’s cultural “Egyptianness” is that, apart from learning the language, those were common things for Ptolemaic rulers to do, despite the fact that the dynasty maintained a pronounced ethnic hierarchy in Egypt and aren’t generally regarded as being particularly attached to its people or culture. Nevertheless, there’s not nothing here in the sense that Cleopatra showed – or at least wanted to show – more than the normal Ptolemaic attachment to Egypt as a place and the Egyptians as people, which is to say almost any at all.
Let’s start with languages, because I think this fact can be presented in a somewhat distorted way. The language of the Ptolemaic court was Greek, initially Macedonian Greek (the Macedonians had a pronounced accent), though Plutarch notes that some of the later Ptolemies had lost their Macedonian accent (Plut. Ant. 27.3-4). Cleopatra, by contrast, was the first of the Ptolemies to bother to learn Egyptian (which should tell you something about the character of Ptolemaic rule; imagine if King Charles was the first English king since George I and kings from the House of Hanover to bother to learn English). The problem with this fact is that it is incomplete, presenting Cleopatra as a Greek-speaker who learned the language of her people out of sincere devotion, but that’s not what Plutarch says. Plutarch says:
She could turn [her voice] easily to whichever language she wished and she conversed with few barbarians entirely through an interpreter, and she gave her decisions herself to most of them, including Ethiopians, Troglodytes, Hebrews, Arabians, Syrians, Medes and Parthians. She is said to have learned the languages of many others also, although the kings before her did not undertake to learn the Egyptian language, even though some of them had abandoned the Macedonian dialect.1
So let’s unpack that. This isn’t a native speaker of Greek who learned just the language of her subjects, but a spectacularly skilled linguist who learned a lot of different languages, quite regardless of if she ruled the people in question. Running through the list, she evidently learned Ethiopian, the language of the people on her southern border, the speech of the Troglodytae, the people who lived on the coast of the Red Sea (a hinterland of her kingdom). The “language of the Hebrews” here is probably Aramaic rather than Hebrew (which would also cover much of Syria), while the language of the Medes and Parthians might mean both Old Persian and the Parthian language. To which we must add Egyptian, implied by that last sentence; it also seems fairly clear Cleopatra knew at least some Latin.2 This is part of why I find arguments that use Cleopatra’s knowledge of Egyptian as strong proof either for her Egyptian ancestry or deep attachment to Egypt less than fully compelling; she was surely not Parthian and did not have a deep attachment to Parthia, but she learned their language too. Again, there’s not nothing here, but it’s not a slam dunk either.
What of Cleopatra’s role in Egyptian religion? The recent Netflix miniseries makes quite a fuss about how Cleopatra’s first action as queen – that we know of, because this is simply the first moment she is visible in the sources to us at all – is to partake in a religious festival installing a new sacred bull in a shrine at Hermonthis, close to Thebes in Upper Egypt and how this was indicative of a deep love of Egyptian religion. And it may well have been, but it’s also worth noting that Ptolemaic rulers had been taking part in Egyptian religion for a long time. Most of the massive temple complex at Philae, for instance – even farther from Alexandria than Hermonthis, I might add – was built in the Ptolemaic period, with major expansions by Ptolemy II and III. Even more relevantly to our subject, this was a [devotion] to Isis; Cleopatra was not the first Ptolemy by any means to claim that goddess for the dynasty.3
Nor had this even been a new practice for the Ptolemies. Alexander was presumably crowned pharaoh in Memphis in the traditional manner, visited the oracle of Amun at Siwa and dedicated a major set of construction works in the temple of Amun at Thebes. The Ptolemies followed this model. Ptolemy II went to Mendes to personally conduct the ritual of the process of the Ram of Mendes and then extended the temple, he presided over the inauguration of a temple at Pithom, and so on.4 And on it went with Ptolemy III and on down the line (indeed, becoming a bit more pronounced as we move into the later Ptolemies, beginning with Ptolemy V Epiphanes, potentially as a result of the increasing weakness of the Ptolemaic dynasty both internally and abroad). Ptolemaic kings were regularly in and out of Memphis, the religious capital of Egypt, building new Egyptian temples, attending Egyptian religious rituals and so on. The reason is that the job of Pharaoh was as much (if not more) a religious job as it was a political one and it was a job that only the Pharaoh could conduct. And the idea that a Ptolemaic pharaoh with a legitimacy problem might consecrate some temples to help fix that wasn’t new either; Ptolemy VIII Physcon is out doing that thing in the mid-second century. Consequently, involvement in Egyptian religion was a requirement of the position, quite apart from the question of how much the holder of that position cared.
Cleopatra, like any Ptolemaic ruler, engaged in this sort of building, though it seems striking how much of her building program was composed of Hellenistic structures in Alexandria, even as Duanne Roller admits, “the queen was not a major builder”.5 She restored the gymnasium of Alexandria, made major repairs to the Lighthouse, built a new precinct in honor of Julius Caesar called the Kaisareion, and apparently built a monumental tomb for herself, also in Alexandria. Examples of her building outside of Alexandria are fairly thin: the completion of a temple at Dendera begun by Ptolemy XII, extensions to the temple at Hermonthis (where she visited early in her reign), never entirely finished and a temple to Isis in Ptolemais Hermiou in Upper Egypt. Cleopatra could hardly be accounted the great renovator of Egyptian religion or religious sites.
Likewise the assertion that Cleopatra represented herself in Egyptian artwork in Egyptian style and dress; that too was true of all of the Ptolemaic rulers from the very beginning. Indeed, Cleopatra’s self-representation as Isis was very much not new, but in fact the normal way Ptolemaic queens were represented (to match Ptolemaic kings being represented as Osiris). Here, for instance, is Ptolemy II Philadelphos (r. 284-246) with his queen Arsinoe II represented in Egyptian style on a relief now in the British Museum.
Like all Ptolemaic rulers before her, Cleopatra presented herself in an Egyptian form, conforming to Egyptian style, in Egyptian contexts. And, like all of the Ptolemaic rulers before her, she presented herself in a Hellenistic form in Alexandria and on her coinage. While you will see people point to various busts and frescos as being images of Cleopatra, it is only her coins where we can say for certain that an effort was made to capture her likeness (her Egyptian portraiture, though labeled, follows Egyptian stylistics, not her actual likeness); we have no idea if, for instance, later Roman artists had any information about what she actually looked like or if the busts we suppose to be of her actually are. Be wary also of Greek and Roman frescos showing fair-skinned women reported to be Cleopatra; almost all women in Greek and Roman fresco are shown as fair-skinned; it’s a standard artistic convention. Coins, of course, record no skin color and neither do our sources for Cleopatra; anyone who thinks they can tell you what color her skin was is unduly certain.6
Now this isn’t to say Cleopatra is doing nothing new. She does seem to have been somewhat more involved in Egyptian religion than her predecessors, though the exact degree to which this is true is hard to see because we don’t have anything like a full accounting of their actions; if it is a difference it is a different in quantity, not kind. Certainly her building program wasn’t anywhere close to the scale of the early Ptolemies, but perhaps she took more direct personal involvement. Once again, the unknowns here are formidable. Dorothy J. Thompson in the the Cambridge Ancient History7 takes this, along with Cleopatra switching her regnal name from “philopator” (“loves-father”) to “philopatris” (“loves-homeland”8) to be indicative of a clear effort by Cleopatra to be, “indeed queen of Egypt”, particularly in the context of dynastic struggles with her brothers: outflanking them by getting the favor of the people.
The problem with this narrative is the timing: Cleopatra makes that switch in titles in 36/5 BC, which is to say in year 16 of her 21 year reign, eight or nine years after her last serious competition for the throne, her youngest brother, had died. Instead, Bingen9 argues that the homeland Cleopatra is professing love for is the greater Macedonian empire – the empire of Alexander – which she may have seemed in 36 on the verge of reclaiming.10 Antonius was just about to give her (through her children) sweeping portions of Roman Syria, Cilicia, Cyrenaica and Armenia; he would also give them titles to Medea and Parthia, which he didn’t control (though perhaps in 36 he hoped to) but would represent collectively the whole of the old Seleucid Empire near its height. Bingen notes the other change to Cleopatra’s titulature at this point was rather than just being “the goddess who loves her father” she becomes “the young goddess who loves her father and her country”; the added νεωτέρα (“young”) perhaps being intended as a link to Cleopatra Thea, Seleucid queen-consort of Syria from 150 to 126 BC and Cleopatra’s own great-grand-aunt. Cleopatra, after all, was about to achieve the long Ptolemaic dream of controlling all of Syria.
Strikingly the sources do not tell us that Cleopatra was seen as any more distinctively Egyptian than her father or that she had some groundswell of popular support in Egypt. Indeed, Cassius Dio implies the opposite (Cass. Dio 42.34-6) that the Egyptians favored Ptolemy XIII in the succession dispute and it was only the force of Caesar’s arms that turned the issue to Cleopatra. Of course we have to be somewhat skeptical of this account too: Dio is marinating in a literary tradition that is very hostile to Cleopatra and also makes no effort to distinguish between the Alexandrians and the rest of Egypt, two very distinct groups. In any case it is clear that Cleopatra achieved no groundswell of support in Egypt in those early years: she had to raise her army in Syria and in the event it wasn’t the stronger force as she and Caesar spent the winter of 48/7 besieged in Alexandria by Ptolemy XIII’s then larger army (Caesar had not brought his full field army), until the arrival of an army out of Roman Syria led by a collection of Caesar’s allies tipped the balance. Julius Caesar was never a particularly cautious commander, so if he looked at whatever force Cleopatra still had and said, “we need to wait for reinforcements”, it could not, at that point, have been very substantial. Afterwards, Caesar would leave four legions in Egypt to secure Cleopatra’s rule, which seems not to indicate her great popularity or any great faith in her ability to hold the kingdom. After 44, she’s able to rule without direct support, but of course after 44, she and her children are the only dynastic options left, her brothers and sisters all being dead (some at her hand). Finally, when Octavian comes for her, there is no major effort by anyone to stop him militarily. If Cleopatra had the love of the Egyptian people at that point, we sure don’t see it.
In my view then, it seems like an argument can be made that Cleopatra had a fairly modest propaganda effort towards presenting herself as more in touch with Egyptian religion, but the extent and quality was at most only a modest improvement over the previous Ptolemies and apart from keeping her on the throne (with Roman backing), it doesn’t seem to have achieved much.
Bret Devereaux, “Collections: On the Reign of Cleopatra”, A Collection of Unmitigated Pedantry, 2023-05-26.
- Trans. from Jones (2006).
- On this, see Roller (2010), 48-9.
- On this sanctuary and its inscriptions, see J. Bingen (2007), 31-43.
- On this, see Hölbl (2001), 77-90.
- op. cit. 108.
- Though, contra Netflix, we can say something about her hair. I was rather confused when one of their talking heads posited that he liked to imagine Cleopatra with hair like his – his hair was very tightly curly and indeed that is how the Netflix documentary opted to do Cleopatra’s hair. We can see her hair on her coins and it is wavy, pulled together into a bun in Hellenistic style with short draping curls (loose, not tight) and a Hellenistic diadem. I think it is pretty fair to suppose this is how Cleopatra actually wore her hair – or at least, how she wanted people to think she wore her hair.
- The second edition of the Cambridge Ancient History; in this case CAH2 IX, 320-1.
- Literally “loves her fatherland”. To save myself some audio pain in the future, I often hear “philopator” pronounced with the emphasis on the second syllable (phi-LOPE-a-tor), but the accent is on the alpha, phi-lo-PA-tor, because that o is an omega, a long-vowel, so the accent can fall no further back.
- op. cit., 58-62 and 76-79.
- Bingen argues that in an Egyptian context, it would have been clear that Cleopatra’s patris was, in fact, Makedon – the most prestigious and useful possible patris to have in Ptolemaic Egypt.
August 5, 2026
QotD: “This is why English spelling is a disaster”
And somewhere in that collision of accents and dialects, something shifted. Literally. The vowels started moving.
Between roughly 1400 and 1700 every single long vowel in the English language changed how it was pronounced. It’s called the Great Vowel Shift. Before it happened, English vowels worked the way vowels work in Italian or Spanish. The letters did what they looked like they should do. “Bite” was pronounced “beet”. “House” was pronounced “hoos”. “Name” was pronounced “nahm”. “Knight” was pronounced “k-nicht” with a guttural sound at the end like you were clearing your throat. English was phonetic. The spelling matched the sounds. It made SENSE.
And then it didn’t.
All the long vowels began migrating upward in the mouth. The tongue positions shifted higher and higher over the course of about 300 years. And the vowels that were already at the top had nowhere left to go so they broke apart into two sounds. “Ee” became “eye”. “Oo” became “ow”. A 300-year linguistic pileup that nobody voted on and nobody agreed to. It just happened. And it happened during the worst possible window of time.
William Caxton brought the printing press to England in 1476. One of the most important technological developments in the history of communication. And it arrived RIGHT IN THE MIDDLE of the Great Vowel Shift.
Caxton started standardizing English spelling based on how words sounded at that exact moment. Printers needed consistency. They needed to pick a spelling and commit. So they did. But the sounds kept changing after the spelling was already locked in. The vowels were still moving. The consonants were still dropping. And the printed page couldn’t keep up.
We had ONE CHANCE to get English spelling right and we fumbled it at the worst possible moment.
This is why English spelling is a disaster. It’s not random. It’s not lazy. It’s a snapshot of a language mid-transformation that got frozen in place by a new technology and was never corrected. Every word you have ever misspelled, every silent letter that made you feel stupid, every time you stared at “knight” and thought why is there a K in this. You used to pronounce that K. You used to pronounce that GH. Those sounds died 500 years ago and the letters are still standing there like gravestones. English spelling is full of ghosts.
That’s why “food” and “good” and “blood” are spelled almost identically but sound completely different. In Chaucer’s time around the 1390s they all rhymed. In Shakespeare’s time around the 1600s they still rhymed but with a different vowel. And then sometime after that they each went their own separate way and the spelling just stood there watching like it had given up entirely.
And HERE IS THE THING. Other languages went through similar vowel shifts. German had nearly identical changes happen to its long vowels around the same period. And German just updated its spelling. They adjusted the orthography to match the new pronunciation. Like reasonable people. English looked at the same problem and said no. We’re going to keep the old spelling. Everyone will simply have to deal with it. Every person who has ever stared at “though” and “through” and “thorough” and “thought” and wondered why four words that look almost identical are all pronounced differently? Collateral damage. Five hundred years of collateral damage and we just accepted it.
Ok so that’s the vowels. That’s the background. Now we get to the accents and this is where I lost my mind.
The single biggest difference between standard American English and standard British English today is something called rhoticity. This is a real linguistics term even though it sounds completely made up. Rhotic speakers pronounce the R sound in words like “hard” and “car”. Non-rhotic speakers drop it. “Hard” becomes “hahd”. “Car” becomes “cah”. That one feature is doing like 80 percent of the work when your brain hears someone speak and categorizes them as British or American.
Here’s what nobody told you.
In 1776 everybody was rhotic. Americans AND the British. Both sides of the Atlantic pronounced their Rs. The fancy non-rhotic accent that we now think of as THE British accent, the one you hear in your head when someone says “British accent”, the one every villain in every movie has? That accent did not exist yet. It developed in the late 18th and early 19th centuries when the upper classes in southern England started dropping their Rs as a prestige marker. A fashion statement. And then it spread downward through society and outward through the Empire.
The accent we associate with the British Empire is actually newer than the American Revolution.
I need to say that again because it didn’t land the first time I heard it either.
The accent that we think of as “British” is newer than the country that broke away from Britain. Americans didn’t lose the British accent. The British lost the British accent. Americans are the ones who kept it.
Emma, “The Plague That Broke English (And Why the Founding Fathers Didn’t Sound British)”, Past Life, Present Cleavage, 2026-04-03.
July 14, 2026
Translating “virtù” in Machiavelli’s The Prince
At SteynOnline, Tal Bachman ponders the use of the Italian word “virtù” and how best to translate it into English without losing the essence of what Machiavelli was trying to communicate:
Portrait of Niccolò Machiavelli by Santi di Tito (1536-1603)
Via Wikimedia Commons.
I’d read Machiavelli’s The Prince many times. Pondered its fiendish teachings as I watched political events. Wondered how true, or at least universal, the suggestions really were. I’d even started translating the text myself a few months earlier, just for fun. Machiavelli’s Italian wasn’t all that different from Spanish, so I could get quite a bit of it. With a bit of study, I got the rest. Now, here I was, standing in the very room he’d written the book in, touching the very desk he might have used.
It was in that moment I remembered a letter Machiavelli had written once, to a friend, about writing in that very room:
When evening has come, I return to my house and go into my study. At the door I take off my clothes of the day, covered with mud and mire, and I put on my regal and courtly garments; and decently reclothed, I enter the ancient courts of ancient men, where, received by them lovingly, I feed on the food that alone is mine, and that I was born for. There, I am not ashamed to speak with them and to ask them the reason for their actions; and they in their humanity reply to me. And for the space of four hours I feel no boredom, I forget every pain, I do not fear poverty, death does not frighten me. I deliver myself entirely to them … I have composed a little work (The Prince), where I delve as deeply as I can into reflections on this subject.
The book itself opens with a quick description of the different types of states, and then concludes the first paragraph with an important sentence. New dominions, says Machiavelli, are acquired o con le armi di altri o con le proprie, o per fortuna o per virtù — that is, they’re acquired “either with the arms of others or with one’s own, either by fortune or by” — drum roll — “virtù“. That’s the word in Italian. The question is how to best translate virtù into English.
You might say, “virtue”. And you wouldn’t entirely be wrong: of course the Italian virtù and the English virtue are cognates. The problem is that in the Tuscan Italian of 1513, virtù carried important connotations which no longer exist in contemporary Italian, and don’t exist in English. “Virtue” these days, in either language, refers to an ethical attribute; it describes something good or moral. But in Renaissance Italian, it still retained an older meaning — one unaligned with anything specifically ethical. That older meaning merely described a certain kind of manly excellence, skill, power, prowess, or virtuosity: the Latin root of virtù is vir, meaning man; virility, like virtuosity, traces back to the same root. (The only remaining echo of this meaning in English or Italian, that I know of, lies in the idiom “by virtue of” — which attributes some authoritative force to something: “The agreement remained binding by virtue of state law”, or “Dan became captain by virtue of his experience”.)
To make matters even more challenging for the conscientious translator, Machiavelli pushes this older meaning to its extreme end throughout The Prince. In fact, his use — or as some might have it, his abuse — of the word virtù drives the main theme of the book.
In brief, what Machiavelli argues is that the political realm has its own rules — its own sort of morality, if it can even be called that. This morality is entirely unlike Christian morality, Aristotelian morality, or commonsense folk morality. Thus, the meaning of “virtue” and “vice” in the political realm differs from the meaning in other contexts. Failure to understand this and act accordingly will bring ruin to any aspiring ruler.
So, according to Machiavelli, a “virtuous” ruler isn’t necessarily a good man. In fact, he can’t be a good man by any normal definition; if he were, he’d inevitably fail as a ruler. After listing off some admirable moral qualities, Machiavelli says this:
It is not necessary, then, for a prince to have in fact all of the qualities written above, but it is indeed necessary to seem to have them … when these qualities are possessed and always observed, they are harmful; but when they seem to be possessed, they are useful. So it is useful to seem compassionate, faithful, kind, honest, religious … a prince cannot observe all of those things for which men are believed good, since to maintain his state he is often required to act against faith, against charity, against kindness, and against religion.
A virtuous ruler, in other words, is simply a political virtuoso: a ruler who knows what it takes to acquire and use power effectively, and has the guts to do it.
[…]
As you read through The Prince, you can almost hear Machiavelli saying, hey — I didn’t create this world. I’m just explaining how it actually works. If that’s anyone’s fault, it’s God’s — except there’s no reason to believe God even exists. And so, the aspiring ruler can and must do whatever it takes to succeed, without fear of divine disapproval.
This is Machiavelli’s conception of, or redefinition of, virtù. It is the main theme of the book. Yet as Harvey Mansfield notes in his book Machiavelli’s Virtue, often “Machiavelli’s translators have difficulty in rendering virtù“. Indeed they do, and where they don’t get it right, the reader has no chance to grasp just how radical or disturbing Machiavelli’s morality-inverting argument is. Where they do get it right, we get the chance to engage with one of history’s subtlest and most challenging political thinkers. This raises the question of whether there’s some specific set of principles which ought to guide the translation of great books, and if so, what they might be.
July 9, 2026
QotD: The labels “capitalism” and “socialism”
It was not necessary to be an intellectual to be dismayed by the inequality of industrial society. The Welsh-born factory owner Robert Owen envisaged an alternative economic model based on cooperative production and utopian villages like the ones he founded at Orbiston in Scotland and New Harmony, Indiana. It was in a letter to Owen, written by Edward Cowper in 1822, that the word “socialism” in its modern sense first appears. An unidentified woman was, Cowper thought, “well adapted to become what my friend Jo. Applegath calls a Socialist”. Five years later, Owen himself argued that “the chief question … between the modern … Political Economists, and the Communionists or Socialists, is whether it is more beneficial that this capital should be individual or in common”. The term “capitalism” made its debut in an English periodical in April 1833 — in the London newspaper the Standard — in the phrase “tyranny of capitalism”, part of an article on “the ill consequences of that greatest curse that can exist amongst men, too much money-power in too few hands”. Fifteen years later, the Caledonian Mercury referred with similar aversion to “that sweeping tide of capitalism and money-loving which threatens our country with the horrors of a plutocracy”.
Niall Ferguson, “Capitalism, Socialism and Nationalism: Lessons from History”, 2020-02.
June 20, 2026
QotD: The word “alchemy”
But the Chinese alchemists by and large weren’t after gold, their goal was eternal life instead. In fact aurifaction originated as an instrumental “warm-up” exercise for the main event. Everybody knew that the reason gold was the most perfect metal was because it was a harmonious and balanced combination of the elements. So if the same harmoniousness and lack of internal contradiction could be achieved within a living organism, then the consequences would obviously be physical immortality and superhuman abilities. Elemental harmony, biological harmony, social harmony — in the light of Chinese metaphysics these goals were all reflections and intimations of one another. And the first two at least could be brought about by the same methods: the application of various potions and elixirs designed to increase or reduce the influence of a particular element. The same principle forms the cornerstone of Chinese medicine today.2
John Psmith, “REVIEW: Science in Traditional China, by Joseph Needham”, Mr. and Mrs. Psmith’s Bookshelf, 2023-08-14.
- My favourite of these, since it seems so unlikely, is “ketchup” deriving from 茄汁 (“tomato sauce” in Cantonese), perhaps via the Malay kicap.
- Needham’s third lecture is about the most recognizable and well-traveled example of Chinese medicine — acupuncture — and contains the intriguing assertion that naloxone administration totally cancels acupuncture’s efficacy for pain relief. This suggests that acupuncture’s mechanism of action may have to do with stimulating the body’s production of naturally-occurring opioids. There’s some evidence the placebo effect could be related (fascinatingly, naloxone also appears to eliminate the placebo effect).
June 7, 2026
Those “decorations” or “doodles” on medieval manuscripts
In this week’s Substack Post of links they included this gem from weird medieval guys providing lots of illuminated explanations of the visual additions to pages of handwritten text generated in monasteries all over Europe during the Middle Ages:
After perhaps my 9,000th time seeing someone describe medieval marginalia as “doodles” or the product of “boredom”, I thought it might be nice to put together a brief guide to some of the themes and ideas that recur in the margins of manuscripts, hopefully helping to showcase the fact that these drawings were usually anything but “random”! In fact, far more interestingly, these little characters and scenes were part of a complex and visually dense world rooted in religion, pop culture, humour, and folklore. This is just a whistle-stop tour, but I’d love to add a second part soon.
Context matters
Illuminated manuscripts were essentially always written first and illustrated second in the late Middle Ages. The scribes would add their writing to unbound, empty pages, working carefully around blank fields where painted miniatures and initials would later be added by a separate artist or artists. We do not know exactly what sort of education these artists would have obtained. However, they almost certainly would have had a degree of literacy in their native tongue and a familiarity with the scriptures they were illustrating, even if this did not extend to a firm grasp of written Latin.
Understanding this is crucial for pushing back on the idea of medieval marginalia as “random”, since it opens up the possibility of considering marginal drawings in relation to the rest of the page and manuscript as a whole — crucial context that is often neglected when we encounter marginalia as isolated snippets online. Artists were not simply filling in blank voids but adding adornment to a canvas already rich with meaning imparted by the scribe. Thus, the first step to understanding a piece of marginalia should always be to trace it back to its source, if possible. Have a look through the entire work and see what themes and images recur.
Works like the 13th century English prayerbook known as the Rutland Psalter show extensive evidence of the marginal artists playing on specific words and lines from the scriptures featured on the same page. I highly recommend Betsy Chunko Dominguez’ fantastic paper “Playing on Timbrels: The Margins of the Rutland Psalter” for a more complete exposition, but I will go over a couple examples here.
In the lower margin of folio 11r of the Psalter, two men seem to be engaged in a fierce struggle, with one of them apparently trying to rip off the other’s ear. Moving their eyes back up to the start of the opposite page, a reader would have been greeted by the following line from Psalm 5:
Verba mea auribus percipe Domine intellege clamorem meum.
Give ear, O Lord, to my words, understand my cry.
Thus, our marginal brawl becomes a clever pun on the notion of “giving ear” — perhaps a way of making the text more engaging and memorable for its reader.
On folio 87v, the artist has extended the letter p from the word conspectu in Psalm 86 (85 in the Vulgate) into an arrow fired from the bow of one monster into the rear end of another.
Conspectu means “to behold” or “to consider”, and the famous medieval scholar Michael Camille connected the arrow’s placement to the notion of gaze as a type of visual penetration. One might also consider the entire verse from the Psalm, which reads:
Deus, iniqui insurrexerunt super me, et synagoga potentium quaesierunt animam meam: et non proposuerunt te in conspectu suo.
Arrogant men are rising up against me, O God; a violent mob seeks my life; they do not keep you before their eyes.
In redirecting the word for “gaze” into the supine creature’s rear end, the artist has perhaps emphasised the evils of turning one’s eyes away from God, connecting the two monsters with the violent mob evoked in the text above.
For those who lack an education in Latin, this type of wordplay can be tricky to identify. What may be easier to find are visual parallels between different drawings in a manuscript: the margins could function as a sort of antithesis to the “orthodox” miniatures and initials in the centre of the page. In one 14th century French book of hours, the martyrdom of St Paul in an initial D is reenacted directly to the left by a soldier about to club a rabbit — a humorous elevation of lapine suffering that perhaps emphasises Paul’s innocence.
Other manuscripts show narratives playing out in the margins across multiple pages in a comic-book fashion. The 14th century Smithfield Decretals contains more than a dozen multi-page stories, including those of several saints, naughty priests, henpecked husbands, and a group of rabbits who capture, try, convict, and execute a hunter for his crimes against their kind.
British Library, Royal MS 10 E IV
QotD: Undergrad writing
I would always tell students who genuinely wanted to improve that nobody is ever going to fail your term paper for style. Unless you really want to be a novelist — and you don’t; we wouldn’t be having this conversation if you did — pretty much all the writing you’re ever going to do is about efficient communication. Fuck literature, fuck all the tropes of rhetoric. Just lay it out there. Who cares if it’s not a page-turner?
But the few things students are taught about writing in grade school are not just useless, they’re counterproductive, because they focus – for some unfathomable reason — on style. So you end up with crap like this:
This article was very thought provoking and caused me to thoroughly evaluate the idea of gender and the role it plays in our society.
Duuuuuuude … far out!!! It’s not quite as “cosmic” as some of the intro sentences I’ve gotten over the years (one kid said something like “Throughout history, there have been many historic events”), but it’s just filler, very obvious filler, and that’s the very first thing your reader sees. Give me Militarese any day: “At 0500 hours, patrolling near Checkpoint Bravo, 1st platoon encountered an enemy force of approximately platoon strength …” But back in sophomore English, Teacher said that all papers must have a Thesis Statement, and since xzhey never bothered to define “Thesis Statement” I keep getting stuff like this.
Same way with the other crap they teach. There’s the one about never using the same word twice, so I’d get papers with half the thesaurus cut-and-pasted. There’s stuff about alliteration and parallelism and metaphors and passive voice, oh God, the passive voice. I swear, I’ve seen things you people wouldn’t believe. Passive voice on fire off the shoulder of Orion. Botched alliteration glittering in the dark near the Tannhäuser Gate. All these moments will be lost in time, like tears in the rain, after I’ve had enough beers to endure grading another batch of midterms …
Yeah, you see what I did there. It’s all so, so unnecessary. The point of writing is communication, and in this instance what you are trying to communicate, above all else, is that you have read and understood the assignment. Every sentence I have to read about how deeply thought provoking you found the article is another moment of my life gone, like tears in the rain. The funny thing is, except for the far-out intro, this girl mostly doesn’t have the “style” problem. Her sentences are short and to the point, and most of them are in that nice subject-verb-object pattern that makes me suspect AI, especially coming from a Current Year undergrad.
In my experience, the Kids These Days either give you tweets — often literal bullet points, to the point where some colleagues actually had to specify complete sentences in their essay prompts — or these long, byzantine things that look like really bad parodies of Alexander Pope. If she really does write like that, good! I can work with that. Outline your response next time, making sure that each paragraph contains at least one direct citation from the assignment, and you’ll be fine.
Severian, “Friday Mailbag”, Founding Questions, 2025-12-05.
June 3, 2026
Brits and Americans mispronounce foreign words differently, film at 11
ESR explains why American mispronunciations of Spanish or Italian words tend to be less offensive to those cultures than equivalent British linguistic manglings:
Ah, yet another round of the great pasta-pronunciation debate.
My credentials to speak on this: I am American. I have lived in Great Britain. I have lived in Italy. I pay attention to descriptive phonology. And I was at one time bilingual in English and Spanish.
These facts make me an expert witness on this issue.
Yes, Brits do in fact systematically mispronounce words like “pasta” and “taco” in a way Americans find amusing. But the interesting part of this story is the reason *why* Americans pronounce these words in a way much closer to the Italian and Spanish originals.
It isn’t superior virtue or worldly sophistication or anything like that. It’s the result of an important feature of the American linguistic environment that it doesn’t share with the British one, and which Americans themselves seldom even notice.
Many Americans have heavy exposure to the phonology of Spanish. Brits do not. The result is even that even those of us who are completely monolingual (which is most of us) tend to have models for two phonological systems in our heads rather than one; the second one being Spanish.
There’s a video about this somewhere on YouTube by a linguist, an English one as it happens, who explains that Americans attempting to reproduce the vowel sounds of a foreign language often bend it to try and fit it into the five-vowel system of Spanish. And this is true even when they don’t actually speak Spanish themselves.
One consequence is that even Americans who don’t know Spanish pronounce it tolerably well. Intelligibly, at least. Same goes for Italian, the phonology is slightly different but similar enough.
We crash-land on languages that have vowel systems quite unlike either English or Spanish. There are good reasons that when an American says “pasta” or “taco” his pronunciation is quite unlikely to make a native wince or laugh, but there is no such guarantee about French. Or German. Or Russian. Or just about anything else.
We’re just as lost as the Brits are trying to pronounce those languages. The difference is that, unlike a Brit, we may not mispronounce the local language in a way that makes it sound like a mangled version of English. Americans are likely to make it sound like a mangled version of Spanish instead.
May 25, 2026
Enoch Powell, in person
I posted an excerpt from Niccolo Soldo’s post on Enoch Powell last week, which might be why Substack called my attention to this post from Francis Turner, which includes some memories of personal interaction with Powell during a visit Powell paid to Turner’s father in the early 1980s:
No wonder he was vilified for telling the truth … he was completely correct.
As I commented on Niccolo’s post I had the fortune to meet Enoch Powell in the early 1980s. I think it would have been about April 1983 but I could be wrong. I don’t recall the reason Powell came, it could have been something to do with the Bible or Greek Patristics, it could have been theology, it could have been Gladstone or it could have been something totally different that I can’t guess. Anyway he spent a few days with my father for some reason and the two of them got on like a house on fire.
Both were Cambridge educated classicists, though my father was there a decade after Powell, and they had a number of other things in common. They were of essentially the same social class and similar background. Both had been in intelligence in WW2 and concentrated on the Japanese front. Both had been to India — my father as missionary, Powell as soldier in WW2. Both had learned Indian languages — Powell learned Urdu, my father Tamil. Both had worked with “working class” people — my father as a vicar in Rochdale, Powell as MP in Wolverhampton. They also shared a similar political outlook, though I don’t think they discussed politics much beyond sharing their distaste for Europe.
What I recall of those few days was what a nice man Enoch Powell was. As I mentioned in the comment, he helped me with my homework, which was Herodotus. I recall him, in addition to giving me specific advice, discussing with me and my father the various dialects of ancient Greek and how remarkable it was that an educated Greek in Constantinople could have read Herodotus written a thousand years or more earlier without much difficulty. I also recall him encouraging my father to learn German and even Russian because “you’ve learned two non Indo-European languages already, so both will be easy for you as a classicist”.1 Since Powell spoke (or at least read and wrote) multiple Indo-European languages, including both of those, he may have been optimistic but his encouragement undoubtedly helped.
He entirely failed to mention to me that he’d spent years as an academic studying Herodotus and had actually published a well known book about his work. But that did explain how he could know precisely what passage I was having trouble with from just the first few words.
One thing that stood out was his intellect. He wasn’t in any way patronizing but he made little attempt to disguise his brains. He started off assuming you could more or less keep up and would adjust down until you did. He was also curious about new things. I don’t think he was faking it when he asked me about home computers and what good they were for. I’m not entirely sure I gave him a good answers but the questions he asked helped me realize that I really enjoyed programming them and that therefore a computer programmer might be a good career.
The other main thing that he taught me was to distrust the media. He gave some specific examples regarding the IRA and Northern Ireland and how the BBC and the newspapers had exaggerated certain events. He also pointed out that the media had to pick and choose what to report on and that they could prioritize some events over others.
One other thing. Part of his background was (Anglican) Christianity. He might not have gone to church every day, but he certainly did go on Sundays and if the opportunity presented itself he would attend Matins or Evensong. It was just the sort of thing one did. And one behaved accordingly.
- Quote not exact because it was 45 years ago
April 30, 2026
Latest luxury belief just dropped: “microlooting”
Rob Henderson identifies the latest addition to the broad suite of luxury beliefs held by the over-educated, over-privileged people who will never bear the costs of their anti-civilizational thoughts:
In a 1955 essay titled “The English Aristocracy”, novelist Nancy Mitford suggested that as goods became more affordable, England’s upper classes could no longer rely on material possessions to distinguish themselves from the masses. Instead, Mitford wrote, “it is solely by their language that the upper classes nowadays are distinguished”.
Jia Tolentino and Hasan Piker proved this point last week in a conversation hosted by Nadja Spiegelman at the New York Times. It unfolded in a carefully staged loft that signaled taste and status. Ms. Spiegelman proposed a new word for shoplifting: “microlooting”. Mr. Piker later remarked that “many Americans, I think, are totally oblivious to this political language”.
“Stealing” sounds so tawdry. Microlooting is cleaner — a minor offense laundered into a boutique act of political protest. Indeed, much of upper middle class life is about rebranding disreputable behaviors to retain one’s position in the social hierarchy. The pattern is familiar. Mitford sorted vocabulary into “U” (upper class) and “non-U”. U-speakers said “vegetables” and “spectacles” and “lavatory”. Non-U speakers said “greens” and “glasses” and “toilet”.
Today, the favored words of the upper class come from a mishmash of therapy culture and human resources. Lazing off at work has become “acting your wage”. Saying no means “setting boundaries”. Infidelity is “ethical nonmonogamy”. Prostitution is “sex work”. Divorce can be called “conscious uncoupling”. Neglecting close relationships is “protecting your peace”. Listening to someone vent is “emotional labor”. Recall that in 2021 the AP Stylebook announced that a “mistress” must now be called a “companion, friend or lover”.
And shoplifting is “microlooting”.
Five years ago, I texted a high-school friend who had been released from prison. “Good news”, I told him. “You’re not an ex-felon anymore, you’re a justice-involved person.” He replied, “Okay Rob, you’re not a college graduate anymore, you’re a classroom-involved person.”
At UnHerd, Poppy Sowerby pours scorn on the well-to-do New Yorkers’ sudden discovery that “five finger discounts” are fun and socially conscious ways to strike back at “the man”:
The New Yorker columnist Jia Tolentino, the NYT‘s Nadja Spiegelman, and Hasan Piker — the midwit Marxist streamer accused of electrocuting his dog and who admitted having solicited a prostitute (not so against the free market now, ey?) — gabbed about “microlooting” — small thefts justified by the fact that, as Spiegelman puts it, “It’s so hard to live ethically in an unethical society”. Quick-fire scenarios are floated; stealing from the Louvre, Piker says, is “cool”. Stealing from supermarket chains is “not a big deal” in a “utilitarian sense”, says Tolentino. And Spiegelman wonders why she should “have to pay for organic avocados” when Jeff Bezos “has too much money” (Amazon, which he founded, acquired Whole Foods in 2017). Antisocial behaviour is justified here — explicitly or tacitly — under the lazy logic of “protest”.
Unlike microlooting, however, Tolentino finds “getting iced coffee in a plastic cup … profoundly selfish, immoral [and] collectively destructive” — presumably the bimbo-coding of that drink is unrelated. The lines of moral permissibility seem to be drawn, in other words, along the exact same lines of what these rich, educated progressives consider “cool”.
And that’s the real problem. Progressives have always found extravagant ways to reframe the ills which they personally enjoy — prostitution, pornography, choking women. Now shoplifting gets the same treatment. Tolentino is not really stealing lemons because it’s a way of flipping the bird at Bezos; she’s stealing them because she wants them. Nor are the barrier-bumpers actually trying to signal their dissatisfaction with the frequency or cleanliness of public transport — reasoning I have actually heard with my own ears, despite the fact these things can only be improved by the very funding the free riders are withholding; they are bumping barriers because they just don’t want to pay. Nicking groceries and dodging fares are age-old problems. What’s new is the towering cowardice of those who can’t admit that they, like most people, act mainly out of self-interested desire.
The appealing but deceptive idea that low-level criminality is a laudable demonstration against “the system” in fact conceals envy towards those in that “system” who, like Bezos, have known success. This resentment is particularly native to the media class, whose peers tend to out-earn them in higher-salaried fields like law and finance — conferring on writers like Spiegelman and Tolentino the faintly plausible whiff of bookish martyrdom. Nevertheless, and particularly in New York, mag luminaries can still live in $2.2 million brownstones in Clinton Hill; sticking it to the man by pilfering in the produce aisle might pass in grim artists’ squats, but five-finger discounts are harder to justify on six-figure salaries.
Update, 1 May: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
March 30, 2026
Canada’s official bilingualism benefits only one of the two “founding” peoples
Canada has been officially a bilingual country for decades, but it hasn’t made most Canadians capable of effective use of both official languages, especially in the western half of the country. Instead, with the imposition of mandatory bilingualism for most federal civil service roles, it’s functioned as a strong bias in favour of bilingual Quebeckers and against Canadians from majority anglophone provinces. Given that government jobs have been growing at a far faster rate than private-sector jobs, this injustice is fuelling anger and support for separatism in the west:
This is why French Immersion schools function as “private schools for the middle class” … it provides access to lucrative and secure government jobs for the children of the bourgeoisie, excluding most working class kids.
It’s a uniquely ridiculous Canadian story.
Two Canadian pilots were killed in a freak accident at LaGuardia airport and yet Canadian news coverage has been dominated by outrage over the fact that the CEO of the pilots’ airline, Michael Rousseau of Air Canada, released a condolence video that had French captions but no spoken French!
Though one of the two dead pilots was French Canadian, near as I can tell, none of the anger at Rousseau’s video is coming from anyone associated with the victims themselves, but rather the Canadian political class and punditocracy. Prime Minister Carney denounced the video for lacking “judgment” and “compassion,” and a bunch of other politicians have said similar things, particularly in Quebec, where the legislature passed a unanimous motion demanding Rousseau’s resignation. There have been a ton of angry anti-Rousseau editorials in all the leading Canadian papers.
It is obviously a highly performative, almost ritualistic, almost religious outrage occurring mostly so members of the Canadian establishment can collectively affirm one of their shibboleths: the country’s elite should be bilingual.
On social media, however, the reaction has been quite different, with ordinary Canadians expressing frustration and annoyance at the distasteful nature of it all. Two men are dead and this is what our betters are yapping about? An old debate — long stigmatized, but never successfully suppressed — has resurfaced: why are we doing this bilingualism thing at all?
I’ve been arguing against the Canadian elite’s cult of official bilingualism for a very long time. To the extent I have a controversial reputation in Canada and don’t get invited on things very much, it’s in large part because I’m very outspoken on this issue, which is often treated as the one line you’re not allowed to cross. Hating trans people or saying October 7 wasn’t so bad … those are edgy opinions that can be forgiven. Questioning bilingualism is a much more unforgivably toxic take, because it’s seen as offending Quebeckers, and a lot of elite Canada wants to be on Quebec’s good side.
But I also feel this is one issue where I’m very, very obviously in the right, and where I have the least self-doubt. There aren’t many issues where I feel I could hold my own in some Jubilee-style “Surrounded” debate bro type thing, but this is one.
So, with that being said, let me attempt to engage with some of the arguments you see made in favor of not just official bilingualism, but the idea of Canada requiring a bilingual ruling class in particular.
Canada is a bilingual country, so it makes sense for the Canadian government, and other Canadian national institutions, to provide nationwide services in both French and English.
Canada is a bilingual country by law, but not by fact. Canada is in fact an overwhelmingly English-speaking country. According to the 2021 census, 87% of Canadians can speak English while 11% can speak only French and about 2% can speak neither. Of this four million Canadians who can only speak French, 96% are located in the province of Quebec. Excluding Quebec, the rate of Canadians who can speak English rises to 97.8%.
It’s sensible for things in Quebec to function mostly in the French language, given about 94% of people in the province can speak it. It’s sensible for things outside of Quebec to operate mostly in English for the same reason. In both Quebec and the rest of Canada there is a very small minority of people, mostly in urban centers, who cannot speak the dominant language of where they live, so it’s reasonable for accommodations to be made for their needs on a case-by-case, community-by-community basis.
What is decidedly not reasonable, however, is to blindly organize all public (and in some cases, private) operations in this country as if there exists some substantial unilingual French-speaking minority everywhere from Newfoundland to Nunavut that is helpless without services specifically tailored to them — a minority in need of French-speaking receptionists and clerks and cops and teachers and librarians and journalists and guides and managers and lawyers and judges and HR departments and all the rest, all accessible at all times, anywhere in Canada.
For Canada’s service sector to go above and beyond in seeking to accommodate the needs of a unilingual French population in provinces and territories outside of Quebec that either barely exists or is substantially overshadowed by other linguistic minorities is to engage in a preposterous misallocation of resources simply to pay tribute to a bilingual fantasy version of Canada that’s never actually existed.
March 14, 2026
QotD: “Bludgeonspeak”
Bludgeonspeak is the use of invented terminology, or historical terminology that has been hijacked and corrupted, and then emptied of all meaning except as an attempt at moral blackmail.
Here are some notable bludgeonspeak items in 2025: “racist”, “fascist”, “homophobe”, “transphobe”, “islamophobe”, “far-right”. Also, the term “genocide” might not be quite there yet, but it’s being pushed in that direction pretty hard.
Some bludgeonspeak terms, like “fascist” and “racist” and “genocide”, used to have substantive meanings which have been destroyed by persistent abuse. It may be appropriate to recognize and use those meanings if you are reading or writing or speaking about history.
Others, like “homophobe”, “transphobe”, and “islamophobe”, were bludgeonspeak from birth. There are no circumstances in which these have substantive meaning, and it is unwise to treat them as though they do.
The only way to win is not to play. When somebody throws bludgeonspeak at you, call it out. State that you will not be controlled by their language, and you refuse to be assigned to a category you reject.
The key thing that people who employ bludgeonspeak don’t want you to grasp is that these words only have the power over you that you allow them.
Once a term has been generally recognized as bludgeonspeak, it not only loses its power as direct moral blackmail, it can no longer be used as a social attack.
So: learn to recognize bludgeonspeak. Shut down the people who use it by refusing to give it power. And educate other people about this manipulation tactic, so that they too can reject it.
You can prevent semantic manipulation. All it takes is the will to do so.
ESR, The social media site formerly known as Twitter, 2025-12-04.
Update, Ides of March, 2026: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
March 6, 2026
QotD: Operations, strategy, and tactics
[…]
Strategy is the upper layer of military analysis. Fundamentally strategy concerns the identification of final objectives, the way those objectives can be achieved and the resources to be used to achieve those objectives; these three components of strategy in US doctrine are termed “Ends, Ways, and Means” respectively. Strategy is thus the “big picture” thinking behind an action, including the decisions to both commence hostilities and end them.
[…]
Tactics are the lowest layer of military analysis. Tactics concern the methods to be used to win battles. Things like flanking, suppressive fire, ambushes, etc. are tactics. A military’s tactical system is often spelled out in doctrine. In theory, operations is designed to deliver forces to battles in such a way (positioning, comparative force, etc.) that their tactics can win those battles, while strategy should aim to ensure that winning those particular battles will achieve the desired political end (whatever concessions are desired). It is important to distinguish actions which are strategy (designed to directly produce a desired end to the conflict) from those which are merely tactical (designed to achieve a local success or advantage in a given engagement). It is important when assessing failures in war to distinguish between strategic failures (typically a failure to come up with realistic goals and the means to reach them), operational failures (e.g. logistics failures or unreasonable maneuver timetables) and tactical failures (e.g. failure to use combined arms effectively).
Bret Devereaux, “Miscellanea: A Very Short Glossary of Military Terminology”, A Collection of Unmitigated Pedantry, 2022-03-25.
