On ‘Political’ and ‘Partisan’

People often use 'political' when they should use 'partisan.' A man appeared on C-Span some months ago whose name and the name of whose organization I have forgotten. The man headed an outfit promoting a strict interpretation of the U.S. constitution. Throughout his talk he repeated the remark that his organization was not political, not political, not political!

Nonsense, I say. What could be more political than questions about constitutions and their interpretation, and organizations that promote a particular style of constitutional interpretation? What the man wanted to say was that his outfit was not partisan, not affiliated with any particular political party such as the Republican Party, or the Democrat Party.

'Political' is not a dirty word. How could it be when the human being, by nature, is zoon politikon, a political animal? Aristotle, who appreciated the latter point, also appreciated that the political life cannot be the highest life. That honor goes to the theoretical life. The vita activa subserves the vita contemplativa.

From the Mail Pouch: Of Comments and Liberal Bias

A regular reader writes:

First, I've been enjoying your blog greatly since you disabled comments. Thank you for daring to do that. (I say dare because nowadays comments are all the rage, and are used as traffic boosters – usually to the detriment of a site.)

I knew my traffic would take a nose dive were I to disallow comments, but I don't blog for mere traffic.  Back in January and February, when I was discussing the ideas of Ayn Rand with comments allowed, there were days when my page view count was up around 2000.  Right now I am averaging about 670 page views per day.  The high numbers in January and February were in part due to the subject matter: Rand's ideas fascinate  adolescents of all ages.  But the quality of comments was so bad that it gave me yet another  reason to shut them off.

Second, a question. I know you're a philosophy professor who openly identifies as conservative. Is it your experience that universities are typically liberal-biased? As in, they intend to promote liberal views, indoctrinate students into liberal ideas, etc.

That is indeed my experience, but, quite apart from my experience, it is a fact that cannot be denied.  Conservatives are in the minority especially in the humanities and social sciences.  For example,  in the 2004 election, one survey showed that 87.6% of the social sciences professors queried voted for Kerry, while only 6.2% voted for Bush.  In the humanities, the numbers were 83.7% for Kerry and 15% for Bush.  

Third – assuming your answer to the previous is yes, even a qualified yes – do you think there is any moral difficulty with sending a child, particularly one who isn't intellectually prepared to defend him/herself from such indoctrination, to a university?

Curious of your views as a (seemingly rare) conservative philosopher.

Two quick points.  First, not all colleges and universities exhibit the same degree of liberal bias, and of course there are a few schools with the opposite bias.  So whether there is a moral problem or not will depend on where you send your child.  Second, much depends on the subject in which the student intends to major.  There is little or no liberal bias in the schools of business, engineering, and medicine.  Mathematics, computer science, physics and chemistry are also not amenable to ideological deformation.  (Of course, this won't prevent a liberal professor of these subjects  from airing his political and social views in the classroom.) But with the life sciences ideology begins to find a foothold.  (Would a Dawkins-type biology professor be able to keep his mouth shut about religion or be objective about global warming or race and IQ questions?)  When we get to the social sciences and humanities, however, we enter leftist-occupied territory.

Inappropriate Niceness

Most of us prefer nice people to surly pricks. And no doubt we should all try to be nicer to our world-mates. But there is such a thing as inappropriate niceness.

I am following at a safe distance the motorist in front of me. Then said motorist brakes for a jaywalker, not to avoid hitting him, but to allow him to cross. The jaywalker is violating the law; why aid and abet his lawbreaking? Why be nice to someone who shows no respect for the rules of the road? Why risk causing an accident? These are some questions the inappropriately nice should ask themselves.

In Praise of the Useless

Morris R. Cohen, A Preface to Logic (Dover, 1977, originally published in 1944), p. 186, emphasis added:

It would certainly be absurd to suppose that the appreciation of art should justify itself by practical applications. If the vision of beauty is its own excuse for being, why should not the vision of truth be so regarded? Indeed is it not true that all useful things acquire their value because they minister to things which are not useful, but are ends in themselves? Utility is not the end of life but a means to good living, of which the exercise of our diverse energies is the substance.

Or as I like to say, the worldly hustle is for the sake of contemplative repose, it being well understood that such repose can be quite active, an "exercise of our diverse energies," but for non-utilitarian ends.

Should We Just Tend Our Private Gardens?

From Thomas Mann's Diaries 1918-1939, entry of August 5, 1934:

A cynical egotism, a selfish limitation of concern to one's personal welfare and one's reasonable survival in the face of the headstrong and voluptuous madness of 'history' is amply justified. One is a fool to take politics seriously, to care about it, to sacrifice one's moral and intellectual strength to it. All one can do is survive, and preserve one's personal freedom and dignity.

I don't endorse Mann's sentiment but I sympathize with it. Hitler came to power in Germany in 1933. Imagine the effect that must have had on a man of Mann's sensitivity and spiritual depth. You witness your country, the land of Kant and Schiller, of Dichter und Denker, poets and thinkers, in Heinrich Heine's phrase, transformed into a land of Richter und Henker, judges and hangmen.

Wittgenstein’s Level

There are philosophers whose ideas are worth  little, but whose lives were in many ways exceptional and pitched at a level of spiritual intensity that the rest of us reach only occasionally if at all.  Simone Weil is one example, Ludwig Wittgenstein another. This Wittgenstein fragment gives me shivers and goose bumps:

A beautiful garment that is transformed (coagulates as it were) into worms and serpents if its wearer looks smugly at himself in the mirror.

Ein schoenes Kleid, das sich in Wuermer und Schlangen verwandelt (gleichsam koaguliert), wenn der, welcher er traegt, sich darin selbstgefaellig in den Spiegel schaut. (Culture and Value, p. 22)

Standing on the Terra Firma of Antecedent Reality

That beautiful line is contained in the following passage from the pen of Richard M. Weaver (1910-1963):

It is my contention that a conservative is a realist, who believes that there is a structure of reality independent of his own will and desire. He believes that there is a creation which was here before him, which exists now not just by his sufferance, and which will be here after he is gone. This structure consists not merely of the great physical world but also of many laws, principles, and regulations which control human behavior. Though this reality is independent of the individual, it is not hostile to him. It is in fact amenable by him in many ways, but it cannot be changed radically and arbitrarily. This is the cardinal point. The conservative holds that man in this world cannot make his will his law without any regard to limits and to the fixed nature of things . . . . The conservative I therefore see as standing on the terra firma of antecedent reality; having accepted some things as given, lasting and good, he is in a position to use his effort where effort will produce solid results. (Quoted from Fred Douglas Young, Richard M. Weaver 1910-1963, University of Missouri Press, 1995, pp. 144-145.)

An aphorism of mine supplies the contrast:

With one foot in a past from which he will not learn, and the other in a future that will never be, the leftist stands astride the present — to piss on it.

The Gun-Totin’ Obama Protester Was Black!

If a black man exercises his Second Amendment rights, is he really black?  For liberals, the answer, apparently, is in the negative.  For them, apparently, the only real black is a liberal black.  Take a gander at this video clip.  You will see an Obama protester with a semi-automatic rifle slung over his shoulder, a pistol on his hip, and an ammo clip in his pocket.   But the shot has been edited so that we cannot see that he is black.  And you liberals have the chutzpah to tell me that the MSM does not tilt to the Left?  To depict the man's color  would not fit in with the leftist party line that opposition to Obama's policies has its origin in racism.

In this clip you can see that the man is indeed black.

Here are two points that need to be made again and again in opposition to the willful moral and intellectual obtuseness of liberals and leftists.

1. Dissent is not hate.  To dissent from a person's ideas and policies is not to hate the person.

2. As a corollary to #1, to dissent from the ideas and policies of a black man is not to hate the man. A fortiori, it is not to hate the man because he is black.

 

The Ne Plus Ultra of Music

For me, it doesn't get any better than the late piano sonatas of Beethoven, especially Op. 109, 110, 111. This is music preeminent and unsurpassable, though some of Brahms comes close. Here is Claudio Arrau performing the First Movement of Sonata 32, Opus 111.

I am a musical elitist, but not a snob. An elitist in that I maintain that such popular genres as blues, jazz, folk, rock, and so on are not music in the eminent sense: they do not speak to what is highest and best in us. Or at least not in their typical manifestations.  I admit that there are some exceptions.  Example.  But there is nothing wrong with popular music's being geared to our lower self.   The claims of the lower self have their limited validity. Not a snob, in that I enjoy and appreciate music of all kinds, with only a few exceptions.

To say that the best of the blues is the equal of the best of Beethoven is a bit like saying that the best of Carnap is equal to the best of Plato. Either you see what is wrong with that or you don't. If you don't, I can't help you. Here we enter the realm of the unarguable. Positivism is to philosophy as muzak is to music.   Positivism is to Platonism as blues to Beethoven.

A Rare Find: The Anatomy of Bibliomania

One of the pleasures of the bookish life is the 'find,' the occasion on which, whilst browsing through a well-stocked used book store, one lights upon a volume which one would never discover in a commercial emporium devoted to the purveyance of contemporary schlock. One day, after a leisurely lunch, I walked into a book store on Mesa, Arizona's Main Street and stumbled upon Holbrook Jackson, The Anatomy of Bibliomania, a 1978 Octagon Books reprint of the 1950 original. There is something of Jungian synchronicity in this, as I had recently made the acquaintance of Mr. Jackson at Michael Gilleland's erudite salon. The author describes his purpose thusly:

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Living in the Past: Is That Why You are Still a Dem?

To understand a person, it helps to consider what the world was like when the person was twenty years old. At twenty, give or take five years, the music of the day, the politics of the day, the language, mores, fashions, economic conditions and whatnot of the day make a very deep impression. It is an impression that lasts through life and functions as a sort of benchmark for the evaluation of what comes after, but also as a distorting lense that makes it difficult to see what is happening now.

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Augustine on an Analogy for the Incarnation

Augustine2 On this, the Feast of St. Augustine, it is fitting to meditate on an Augustinian passage. There is an interesting passage in On Christian Doctrine that suggests a way to think about the Incarnation. Commenting on the NT text, "the Word was made flesh and dwelt among us," Augustine writes:

In order that what we are thinking may reach the mind of the listener through the fleshly ears, that which we have in mind is expressed in words and is called speech. But our thought is not transformed into sounds; it remains entire in itself and assumes the form of words by means of which it may reach the ears without suffering any deterioration in itself. In the same way the Word of God was made flesh without change that He might dwell among us. (Bk 1, Ch. 13, LLA, 14; tr. D. W. Robertson, Jr.)

What we have here is an analogy. God the Son, the Word, is to the man Jesus of Nazareth as a human thought is to the sounds by means of which the thought is expressed and communicated to a listener. Just as our thoughts, when expressed in speech, do not become sounds but retain their identity as immaterial thoughts, so too the Word (Logos), in becoming man, does not lose its divine identity as the second person of the Trinity. Thought becomes speech without ceasing to be thought; God becomes man without ceasing to be God.

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