School Shootings: It’s the Culture, Stupid

It is not guns that are the problem, but the culture that liberals and leftists have created. We've got plenty of gun control; what we need now is liberal control. The contributors to the piss-poor pages of the NYT's Op-Ed section need to STFU and listen to someone with sense such as Andrew Klavan (emphasis added):

. . . rap music with its hateful, violent and misogynistic lyrics, and video games like Grand Theft Auto, where you can have sex with a prostitute then strangle her or pull an innocent person out of a car, beat him, then steal his vehicle.

. . .  a culture in which those in authority approve of and argue for things like gangsta rap and GTA — and indeed for the use of violence to silence speech that offends them — well, such a culture becomes a machine for transforming madness into murder.

[. . .]

The left wants to defend gangstas and "transgressive" art and antifa thugs — but when the shooting starts, they blame the guns.

The left wants to get rid of feminine modesty and masculine protectiveness and social restrictions on sex — but when the abuse and rape and harassment rise to the surface, they start whining about toxic manhood. Perhaps they should have listened to the Catholic apologist G.K. Chesterton, who wrote about the difference between reforming society and deforming it — a passage that was neatly paraphrased by John F. Kennedy: "Don't ever take a fence down until you know the reason it was put up."

Now the left wants to legitimize disrespect for the flag and for Christianity. They want to ignore the rule of law at the border and silence protests against Islamic ideas that are antithetical to every good thing the west stands for. They should look to Europe where all that's been accomplished. And now, when European women are molested in the public square, the gormless authorities advise them to behave more modestly lest immigrants get the wrong idea. When Islamic knives come out and Islamic bombs go off, the police rush to harass — who? Those who question the dictates of the Koran.

[. . .]

For fifteen years and more, I have been complaining that the right is silenced in our culture — blacklisted and excluded and ignored in entertainment, mainstream news outlets, and the universities. But the flip side of that is this: the degradation of our culture is almost entirely a leftist achievement. Over the last fifty years, it's the left that has assaulted every moral norm and disdained every religious and cultural restraint.

The left owns the dismal tide. They don't like the results? They're looking for someone or something to blame? Maybe they should start by hunting up a mirror.

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Saturday Night at the Oldies: Two Sorts of One-Hit Wonders

There are one-hit wonders whose hits have endured and one hit wonders whose hits have pretty much sunk into oblivion, which is why you need me to prowl the musty mausoleum of moldy oldies for these moth-eaten memories. 

Norma Tanega and her  Walkin' My Cat Named Dog belong to the latter category.  If you remember this curious tune from 1966  I'll buy you a beer. 

Another example is Larry Verne's politically incorrect, and therefore good, Mr. Custer from 1960. This one goes out to that Cherokee maiden formerly of the Harvard Lore School, Elizabeth Fauxcohantas Warren.

Maurice Williams and the Zodiacs, Stay, 1960. "Woops, la-di-da."  Under two minutes!

Ernie K-Doe, Mother-in-Law, 1961. "Sent from down below."

Bruce Channel, Hey! Baby, 1962

Acker Bilk, Stranger on the Shore, 1962. If you don't remember this lovely tune, you dropped too much acid.

David Rose, The Stripper, 1962.  An instrumental from an age of instrumentals, with footage and 'leggage' of a period stripper. Tame stuff.

Vangelis, Chariots of Fire Theme, 1982

An example of a one-hit wonder whose hit gets plenty of play is Curtis Lee's Pretty Little Angel Eyes from 1961. This one goes out to wifey.

Land of a Thousand Dances was Cannibal and the Head Hunters' one hit.  Its obscurity lies perhaps midway between the Tanega and Lee efforts.  This one goes out to my old friend Tom Coleman whose hometown is Whittier, California.  He most likely listened to this song some Saturday night while cruising Whittier Blvd. in his beat-to-shit old Chevy, or else while enroute to a dance at the El Monte Legion Stadium.  "Be there or be square."

Will the ‘Collusionistas’ Now Apologize to Donald Trump?

Fat chance.

Being a leftist means never having to say you're sorry. Did the Left ever apologize for its support of 'Uncle Joe' Stalin? Did they ever admit that the Rosenbergs were, in 'fifties parlance, 'atomic spies' for the Soviet Union? My astute readers are equipped to supply further examples.

The Mueller indictment finds no wrongdoing by Trump or members of his administration:

Despite a 37-page indictment with a long narrative on a coordinated Russian campaign of interference, the most newsworthy fact comes from the carefully placed adjective “unwitting.” It confirms that the special counsel has found no knowing coordination or collusion between these hackers and Trump officials. 

Leftists will not admit that they were wrong. What I expect them to do is to change the subject without making any admission that they have changed the subject.

They will shift from the charge that Trump and Co. colluded with the Russians to swing the election in his favor to the entirely different charge that Putin and the boys tried to interfere with the internal politics of the USA.  

The attempt by the Left to smear Trump stank from the very beginning. Many of us asked an obvious question at the outset, a question to which no good answer was ever given: Why on earth would Putin want the alpha male Donald Trump in office rather than the feckless Hillary?  And given that all the pollsters were predicting that Trump would be crushed, why would Putin think he had any chance of aiding Trump?

Another thing some of us noted right at the beginning was the use of the meaningless phrase, 'hack the election.'  You can hack into an e-mail account, but how do you hack an election?  It makes no bloody sense unless you inflate the phrase to mean 'influence the election.' But then every political blogger, every commentator, and indeed every voter was attempting to 'hack the election.'

Language matters.

Jordan Peterson on Why Marxism is So Attractive

A six-minute video. Peterson makes a very important point starting around 4:10 on the transmutation of Marxism. It is taking a new strategic tack, which no one really envisioned, namely, taking over mid-level bureaucracies everywhere, school boards being one sort of mid-level bureaucracy.

If you voted for Hillary, you aided and abetted this destructive tendency. If you voted for Trump, you did something to thwart it.

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Fake News: 18 School Shootings Since January 1, 2018. The Importance of Definition

The question of how many school shootings have occurred in a given place over a given period of time is an empirical question. But to answer the empirical question, one must first have answered a logically prior question, which is non-empirical. This is the conceptual question as to the definition of 'school shooting.' 

What counts as a school shooting? The supervised, safe, Saturday morning on-campus firing of BB guns at targets? The 'discharge' of a pea shooter? The shotgunning of ducks in  a pond on a school's grounds?  The killing of a stray deer with bow and arrow?

Suppose some punk fires a .223 round at a window of a school in the middle of the night when no one is there from an off-campus position. That could be called a school shooting too. A physical part of the school was shot at.

Or let us say that a distraught person commits suicide by shooting himself while seated in a car parked in a lot of what was formerly a school. This is an a actual case that was cited as a 'school shooting'! See linked article infra. Does this count as a school shooting? Not to someone who is intellectually honest.  

Clearly, what most people mean by a school shooting is an attempted mass shooting in a school or on the premises of a school by one or more assailants armed with deadly weapons, a shooting of students or teachers or administrative personnel that causes death or injury.

That definition no doubt needs tweaking, but if we adopt something like it, then, since January 1st we have in these United States more like three, count 'em, three school shootings. Three too many, but even a liberal gun-grabber knows that 3 < 18. 

Across the board, lying leftists bandy about terms without explicit definitions, or with over-broad definitions. They do this willfully to further their destructive agendas. If you are a decent human being you will do your bit to oppose them.

Now go read the Politifact article.

Why Lie?

Why lie when the facts are easily established and indeed well known? Hillary is famous for this, but Elizabeth Warren, the 'Cherokee' Pinocchio, takes the cake. See also Elizabeth Warren Went Native.

Related: Hillary the Fabulist. It begins:

It has been said of Bill Clinton that he'd rather climb a tree and tell a lie than stand on the ground and tell the truth.  Hillary continues the family tradition.  One of her latest untruths is that all four of her grandparents came to the U.S. as immigrants when only one of them did.  She lied, brazenly, about something easily checked. To prolong the arboreal metaphor, why would she perch herself far out on a limb so easily sawn off?  Beats me. 

 

Ashes to Ashes; Dust to Dust

Vanitas 2"Remember, man, thou art dust and unto dust thou shalt return." Memento, homo, quia pulvis es et in pulverem reverteris. This warning, from the Catholic liturgy for Ash Wednesday, is based on Genesis 3, 19: In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es et in pulverem reverteris.

How real can we and this world be if in a little while we all will be nothing but dust and ashes?

The typical secularist is a reality denier who hides from the unalterable facts of death and impermanence.  This is shown by his self-deceptive behavior: he lives as if he will live forever and as if his projects are ultimately meaningful even though he knows that he won't and that they aren't.  If he were to face reality he would have to be a nihilist.  That he isn't shows that he is fooling himself.

More here.

Benatar on the Lucretian Symmetry Argument

LucretiusThis is the ninth installment  in a series on David Benatar's The Human Predicament (Oxford UP, 2017).

We now take up the Lucretian symmetry argument insofar as it bears upon the question whether being dead is bad. That is what Benatar maintains. Being dead is bad for the one who is dead even though to be dead is to be nonexistent. Our predicament is not Silenian. Death does not liberate us from our predicament; it is part of our predicament. Our predicament is an existential vise: we are squeezed between life which is objectively bad for all, no matter how fortunate they are, and death which is also objectively bad for all.  

The symmetry argument, roughly, is that if it wasn't bad for us before we were born, then it won't be bad for us after we are dead. But we need to be a bit more precise since it is obvious that we existed before we were born. Each of us had a pre-natal existence, but none of us on naturalist assumptions had a pre-vital existence. So "the argument claims that because our pre-vital nonexistence was not bad, neither is our post-mortem nonexistence." (118) The crucial assumption is that the two periods of nonexistence, the pre-vital and the post-mortem, are axiologically or evaluatively symmetrical. 

One way to reject the argument is highly implausible. One accepts the symmetry but claims that because our pre-vital nonexistence was bad for us, so is our post-mortem nonexistence. The other way to reject the argument is by rejecting the symmetry thesis. This is the tack Benatar takes.

His view is that a person's pre-vital nonexistence and post-mortem nonexistence are axiologically asymmetrical, and that only the latter is bad.  One might think, however, that if the deprivation argument works for one's post-mortem nonexistence, then it should also work for one's pre-vital nonexistence.  According to the deprivation argument, being dead is bad for a dead person because it deprives him of goods he would otherwise have had.   Why then doesn't one's pre-vital nonexistence deprive one of goods one would have had had one been alive earlier?

The following example is mine, not Benatar's. Plato knew Socrates. Some of Plato's disciples, however, were too young to have known Socrates. They missed out on the experience of a lifetime. Was it bad for those disciples, in the pre-vital period of their nonexistence, not to have known Socrates? 

Benatar makes a plausible case that the answer is in the negative. One argument makes use of Frederik Kaufman's distinction beyween 'thin' and 'thick' persons. I won't discuss this argument. The second argument is that death is bad for the one who dies not merely because it deprives but because it annihilates.  Pre-vital nonexistence, however, cannot possibly be the product of annihilation.  Correspondingly, while one who exists has an interest in continuing to exist, one who has not yet come into existence has no interest in coming into existence. Therefore, pre-vital and post-mortem nonexistence are axiologically asymmetrical.  One who has died and has been annihilated is in a bad way because of his annihilation. But one who has not yet come into existence is not and cannot be a subject of the bad of annihilation. 

The Lucretian symmetry argument therefore fails. So while it wasn't bad for us during the pre-vital phase of our nonexistence, this fact has no tendency to show that it will not be bad for us during the post-mortem phase of our nonexistence.  

Of Black Holes and Political Correctness: If You Take Offense, Is that My Fault?

Black hole NASASuppose a white person uses the phrase 'black hole' in the presence of a black person either in its literal cosmological meaning or in some objectively inoffensive metaphorical sense, and the black person takes offense and complains that the phrase is 'racially insensitive.' Actual case here. Compare that with a case in which a white person uses 'nigger' in the presence of a black person.

I have just marked out two ends of a semantic spectrum. 'Black hole' used either literally or in some not-too-loose analogy to the literal meaning — as in 'black hole' used to refer to a windowless office — cannot be taken by any rational person as a racial slur. For 'black' in 'black hole' has nothing to do with race. But 'nigger' used by a white person is a racial slur.

It is worth noting that I did not use 'nigger' in the immediately preceding sentence: I mentioned it. It is a standard distinction and an important one if you value clarity of thought.

Kerouac: Religious Writer?

The Kerouac and Friends industry churns on, its latest product being Hard to be a Saint in the City: The Spiritual Vision of the Beats by Robert Inchausti, Shambhala (January 30, 2018), 208 pages.

From Scott Beauchamp's review:

The real tragedy of Kerouac’s reception was that the people who should have known better took the en vogue hedonist reading at face value, writing him off as a word-vomiting miscreant. But that’s a caricature of Kerouac that over-emphasizes the most obvious personal flaws of an intensely spiritual writer. It’s an oversimplification by way of calling someone a simpleton. The truth is more complex and so much more interesting: Kerouac was one of the most humble and devoted American religious writers of the 20th century. Robert Inchausti’s recently published Hard to be a Saint in the City: The Spiritual Vision of the Beats makes an attempt at recognizing the heterodox spiritual focus of the entire Beat oeuvre, but it only points the reader in the right direction. Its simple and hodgepodge construction suggests the vast amount of analysis, particularly of Kerouac’s work, which remains to be done in order to change his reputation in the popular imagination.

I'm a Kerouac aficionado from way back. I love the guy and the rush and gush of his hyper-romantic and heart-felt wordage.* He brings tears to my eyes every October. His tapes and CDs accompany me on every road trip. He was a writer who was religious, but a "religious writer"? It's an exaggeration, like calling Thomas Merton, who was a religious writer,  a spiritual master. I love him too, especially the Merton of the journals, but he was no more a spiritual master than I am.  And then there is Bob Dylan, the greatest American writer of popular songs, who added so much to our lives, but deserving of the Nobel Prize in Literature?  I submit that Flannery O'Connor is closer to the truth about Kerouac & Co.

Flannery O'Connor, The Habit of Being (Farrar, Straus, & Giroux, 1979), pp. 336-337, in a letter to Dr. T. R. Spivey dated 21 June 1959:

I haven't read the article in PR [Paris Review?] or the beat writers themselves.  That seems about the most appalling thing you could set yourself to do — read them.  But reading about them and reading what they have to say about themselves makes me think that there is a lot of ill-directed good in them.  Certainly some revolt against our exaggerated materialism is long overdue.  They seem to know a good many of the right things to run away from, but to lack any necessary discipline.  They call themselves holy but holiness costs and so far as I can see they pay nothing.  It's true that grace is the free gift of God  but to put yourself in the way of being receptive to it you have to practice self-denial.  I observe that Baron von Hügel's most used words are derivatives of the word cost.  As long as the beat people abandon themselves to all sensual satisfactions, on principle, you can't take them for anything  but false mystics.  A good look at St. John of the Cross makes them all look sick.

You can't trust them as poets either because they are too busy acting like poets.  The true poet is anonymous, as to his habits, but these boys have to look, act, and apparently smell like poets.

O'Connor FlanneryThis is the only reference to the Beats that I found in The Habit of Being apart from the sentence, "That boy is on the road more than Kerouac, though in a more elegant manner." (p. 373)

Although O'Connor did not read the Beat authors  she correctly sensed their appalling side (William Burroughs, for one example) and zeroed in accurately on their lack of discipline and adolescent posturing as 'holy' when they refused to satisfy the elementary requirements of becoming such.  But in fairness to Kerouac one should point out that he really did at one time make a very serious effort at reforming his life. 

See Resolutions Made and Broken, No More Booze, Publishing, or Seminal Emission, Divine Light, Sex, Alcohol, and Kerouac. 

And I wonder what Miss O'Connor would say had she lived long enough  to read that book by the Holy Goof, Neal Cassady, entitled Grace Beats Karma: Letters from Prison 1958-1960? (Blast Books, 1993)  Grace Beats Karma: what a wonderful  title, apt, witty, and pithy!  

Arguably, the central figure of the Beat movement was not Kerouac (OTR's Sal Paradise) but Neal Cassady (OTR's Dean Moriarty).

Lucky me, to have been both in and of the '60s. And to have survived.

_____________________

*'Wordage' to my ear embodies a sense between the pejorative 'verbiage'  and the commendatory 'writing.' I am reminded of Truman Capote's anti-Kerouac jab, "That's not writing; it's typewriting!" 

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The Uselessness of Stoicism in the Face of Death

Josef Pieper, Death and Immortality (Herder and Herder, 1969), p.101:

But the profound discord and hidden infirmity, with which the Stoic doctrine was already infected at its root in classical times, is nowhere revealed so baldly as in its attitude toward death. There is nothing surprising about this. The maxim not to let our hearts be affected and shaken by anything may on occasion be quite worthy of respect; but it must become absurd in the face of an event whose whole importance consists in shaking to the very depths not only the energies of our soul, but our existence itself.

The Stoics teach that there are things that are in our power, and things that are not. The flood that sweeps away my house is not in my power; but my response to the flood is. I can make myself miserable by blaming other people, from the president on down; or I can limit my suffering by taking control of my own mind. Your insulting me is not in my power; but whether or not I let it affect me is in my power. 

EpictetusThe Stoics had a very important insight into the mind's power to regulate itself. When you really understand their point it can come as a revelation. I was once thinking of a dead relative and how he had wronged me. I began to succumb to negative thoughts, but caught myself and suddenly realized that I am doing it. In other words, I am allowing these negative thoughts to arise and I have the power to blot them out. The incident was years in the past, and the malefactor was long dead. So the present mental perturbation was entirely my own creation. My sudden realization of this — aided no doubt by my reading of Stoic and other wisdom literature — caused the disturbance to vanish.

In short, the Stoics discerned the mind's god-like power to regulate itself and master, rather than be mastered by, its thoughts. They saw that, within certain limits, we create the quality of our lives. Within limits, we can make ourselves miserable and we can make ourselves blessed. There is an inner citadel into which one can retreat, and where a very real peace can be enjoyed — assuming that one is willing to practice, rather than merely read about, the Stoic precepts.

The fundamental Stoic project, in the words of Pierre Hadot, is "the delimitation of our own sphere of liberty as an impregnable islet of autonomy, in the midst of the vast river of events and of Destiny." (The Inner Citadel, p. 83) We can beat a retreat to the inner citadel, the autonomous true self, the soul, the ruling principle (hegemonikon).

As useful as Stoic therapeutics is for everyday life, it is useless as soteriology.  It can calm the soul, but not save it. For while the ruling principle has a god-like power to control its attitudes toward the blows of fate, it is not a god. It has no control over its own nature and existence. The Stoics leave us in the lurch in the face of death.

Pieper, then, is right. Death is not an external event that can be kept at mental arm's length and calmly contemplated from an inner 'safe space.' For no human space is safe from death.

I can to a certain extent identify with the hegemonikon or guiding element within me which stands above the fray, observing it. I am that ruling element, that transcendental witness. But I am also this indigent body, this wholly exposed mass of frailties. And try as I might, I cannot dissociate myself from it. The ideal of the Sage who negotiates with perfect equanimity fortune and misfortune alike is unattainable by us. In the end, the precepts and practices of Stoicism are unavailing.

We cannot save ourselves via the path of political activism as many 20th century Communists learned the hard way. But a wholly self-reliant quietism is also a dead-end whether Stoic or Buddhist. We cannot be lamps unto ourselves. If salvation is to be had, it must come from Elsewhere. Nur ein Gott kann uns retten, "Only a God can save us," as Heidegger said in his Spiegel-interview near the end of his life.