Long War

A WORLD OF MYSTERY AND WONDER:

Russian Wonder and Certainty: Like the Bible, Russian literature came to be perceived “not as a series of separate books but as a single ongoing work composed over many generations.” It is a conversation with both the present and the past simultaneously. (Lee Trepanier, 6/29/23, Public Discourse)

According to Morson, out of this exchange between writers and the intelligentsia emerged three archetypes that reflected the dominant personalities in Russian civilization. The first was the “wanderer” who was a pilgrim of ideas, often trading one theory for another, in search of the truth. Some writers experienced life-changing spiritual conversions, such as Tolstoy, as told in his Confessions, or Solzhenitsyn, as told in the Gulag Archipelago; while others accepted ideas bereft of God as the source of human salvation, such as Belinsky or Kropotkin. While both writers and intelligentsia looked to ideas for truth, the intelligentsia mistook theory for reality and thus became dedicated to a fanatical idealism. By contrast, writers like Chekhov and Dostoevsky understood the limits of theory in accounting for reality, acknowledging that mystery and wonder were at the root of human existence, and they criticized the intelligentsia for their naïve beliefs.

The second archetype was the idealist—the opposite of the wanderer, because he or she remained steadfast in loyalty to a single ideal, such as Don Quixote in his dedication to Dulcinea. In fact, the character Don Quixote was an object of fascination among Russian writers, especially Turgenev, as told in his essay, “Hamlet and Don Quixote.” In Russian literature there were two types of Don Quixote idealists: the disappointed and the incorrigible. Vsevolod Garshin was representative of the first—disillusioned with reality, accepting the ugliness that it was; Gleb Uspensky was emblematic of the second—unable to reconcile the horrid truths about the peasantry with his idealization of them. Uspensky remained incorrigibly committed to his ideals in spite of reality, leading him to praise despotism and justify policies of cruelty out of an abstract love of humanity.

The third dominant personality was the revolutionist who loved war and violence for their own sake. Bakunin, Savinkov, Lenin, Stalin, and others represented this Russian archetype. They were motivated by a metaphysical hatred of a reality that could not be explained with certainty, and, with Russian liberal acquiescence, they came to power to murder millions of Russian citizens.

All three of these archetypal personalities reveal the limitations of theoretical thinking in accounting for reality. Russian writers showed how the intelligentsia’s infallible methods of science fell short, as in the cases of Raskolnikov in Crime and Punishment, Pierre in War and Peace, and Arkady in Fathers and Children. Dostoevsky, Tolstoy, and Solzhenitsyn explained why human freedom and moral agency existed and why suffering brought one closer to God. Human beings cannot be simply classified as good or evil; doing so, as Solzhenitsyn wrote, was the key moral error of totalitarian regimes like the Soviet Union and Nazi Germany: “The line between good and evil runs not through states, nor between classes, nor between political parties either—but right through every human heart.”

ALL COMEDY IS CONSERVATIVE:

Fake clouds, seeding doubt (Evan Solomon, 2/29/24, GZero)


“Those clouds are not real,” the woman standing next me at the car pickup spot said, pointing to the overcast skies above San Diego.

I had just arrived here to speak to a group of business leaders about Eurasia Group’s Top Risk report and the political landscape ahead in a year of polarizing elections.

“Sorry?”

“It’s usually beautiful and sunny here, but now with the cloud seeding, all we get is this,” she explained, adopting that apologetic tone proud locals use when their home isn’t exhibiting its best for a visitor. She interrupted her weather flow to give me some other tips about local restaurants — “check out Roberto’s taco stand” — and hiking in the area, before returning to the weather.

“Yeah, you know all those floods we had this past month?” she asked rhetorically. “They’re from these clouds the climate folks created with their cloud seeding because they want to block out the sun to cool the Earth down.”

And then she added the kicker: “And it’s poison, you know.”

Of all the risks I had come here to talk about, the poison-fake-clouds-causing-floods risk did not make the agenda. But the theory is so pervasive in California that the LA Times just wrote a long story in order to, well, rain on the conspiracy parade. […]

If someone doesn’t believe the clouds are real, why would they believe the facts about the economy are real?

PHILOSPHIZING HATRED:

Patrick Deneen Fails to Understand the Liberal Tradition: Deneen grasps neither liberal theory nor even the supposed basis of his own thought (Sharon Kuruvilla, Sourodipto Roy, Feb 26, 2024, Liberal Currents)

Of course, in order to define a positive conception of the elite and the commons, Deneen must define what he considers to be its negative contemporary manifestations. The elite, under liberalism, appears to be the “laptop class”. This is an amorphous collection of Never-Trumpers, campus liberals, college professors who promote Neo-Marxism (distinguished by Deneen from traditional Marxism, as a result of the new variant’s promotion of such anti-traditional forms of thought like critical race theory or critical theory), Silicon Valley professionals, “woke capital” (he does not clarify who could be included here), and all those prone to supporting liberalization of traditional socio-cultural mores. Opposed to these are the salt-of-the-earth coalition of workers and small business owners (but only those who follow Deneen’s conception of right-communitarianism, one would have to imagine. The rest are elites.) To Deneen’s credit, he doesn’t provide a simplistic Manichean understanding of these groups: he is quite clear that the contemporary commons are given to an uneducated populism which manifests itself in the election of immoral figures such as Donald Trump. Nevertheless, Deneen believes that the degradation of the commons is attributable to the elites in the last resort. In one word, we can characterize contemporary elites as “woke”. They promote an ideology that breeds suspicion, emphasize meritocratic competition that destroys social bonds…

The entirety of MAGA is just white male resentment at having to include “others” in the meritocracy and their–justified–fear that they can’t compete on equal terms.

YET MAN IS fALLEN:

A personal tale of intellectual humility – and the rewards of being open-minded (Gemma Ware, 2/29/24, The Conversation)

To Daryl Van Tongeren, the pressure to be right all the time is an “unassailably tall order”. He believes that we’re living in a moment where even when people make mistakes, apologize and say they’ve changed their minds, it isn’t good enough.


We demand perfection. Not only perfection now but also perfection in one’s past and perfection in one’s future.

Van Tongeren is a psychology researcher at Hope College in Michigan in the U.S. who conducts research into the concept of intellectual humility. He explains it as something that happens both within us – “our ability to admit and own our cognitive limitations” – and in our relationships with others. “It means being able to present my ideas or interact with someone in a way that’s nondefensive,” he says.

Overall, if somebody is intellectually humble, they are willing to be open-minded enough to revise their beliefs if presented with sufficiently strong evidence.

Because ideologies are utopian they deny humanness.

A CLASH OF IDENTITARIANS:

Stuck in the Middle with Hayek (James E. Hartley, 2/29/24, Law & Liberty)


In 1944, Friedrich Hayek wrote in “Why the Worst Get on Top” in his The Road to Serfdom:

It seems to be almost a law of human nature that it is easier for people to agree on a negative program—on the hatred of an enemy, on the envy of those better off—than on any positive task. The contrast between “we” and “they,” the common fight against those outside the group, seems to be an essential ingredient in any creed which will solidly knit together a group for common action. It is consequently always employed by those who seek, not merely support of a policy, but the unreserved allegiance of huge masses. From their point of view it has the advantage of leaving them greater freedom of action than almost any positive program. […]

The stories Alberta tells are interesting, but the most important part of the book is a conversation Alberta relates with a set of prominent evangelicals who vocally oppose the Trumpian wing of evangelicalism:

We all agreed that these ideological diehards whom [David] French was describing were not a majority of the evangelical movement. There is a difference between the people who prefer the 6 p.m. hour of programming at Fox News to those of its cable rivals, and the people who marinate in right-wing misinformation all day long. That latter group, everyone estimated, was still no more than 15 or 20 percent of most church congregations they knew of. The problem is, as [Russell] Moore pointed out, “That vocal minority will always push around a timid majority. The people who care the most usually get what they want.”

It was at that moment I had an epiphany.

I am an evangelical Christian who works at a secular liberal arts college. I am thus personally acquainted with not only this new wing of evangelicals, but also with the woke academy. While the woke movement is incredibly and aggressively vocal on college campuses, it is a minority of the community. There is a very noticeable difference between the generally liberal members of the faculty and student body and the woke activists who capture all the headlines. A good estimate of the size of the latter group is 20 percent.

Looking at the American landscape, we are watching a pair of dueling religious movements consisting of a vocal minority of people using fear of their opponents as a recruitment tool. As John McWhorter documents in Woke Racism, what is happening on college campuses, the rise of what he calls “the Elect,” is not “like” a religion; it actually is a religion. “An anthropologist would see no difference between Pentecostalism and this new form of antiracism.” There is a clergy, an original sin, attempts at evangelism, an apocalyptic narrative, and ostracism of heretics. The stories in Alberta’s book have obvious parallels with this new religion on the Left. Thinking about the evangelical church, David French noted, “If [pastors in evangelical churches] had a just-as-committed twenty percent to push back on [the politicized 15 to 20 percent] the churches would be just fine. But they don’t.” The same thing is true in the academy.

The Right is the Left.

MET ONE IDENTITARIAN…:

He Hunted al-Qaeda. Now He Hunts Neo-Nazis (Feb. 27th, 2024, Free Press)


On a frigid night last February, Iraq combat veteran Kristofer Goldsmith woke to the sound of his dogs barking. He removed a gun from the safe next to his bed and crept downstairs to the kitchen of his home in suburban New York when he noticed movement just outside the glass kitchen door.

He turned to find a man in all-black tactical gear crouched behind a bush, pointing an AR-15 with a suppressor directly at him.

“I didn’t know at that moment if it was a terrorist or a cop,” Goldsmith remembers.

Goldsmith, 38, has made enough enemies that they frequently retaliate. He is the founder of Task Force Butler—an elite team of veterans who use their military expertise to take down neo-Nazi terrorists on American soil. Over the last few years, the Aryan Freedom Network (AFN) has repeatedly posted his home address online as well as photos of his family. Just this month, the FBI contacted him to say an AFN member had made a credible threat to “exterminate” his family.

That night back in February 2023, someone had called the police claiming Goldsmith had murdered his wife, and a cop had staked out his home.

Though Goldsmith managed to defuse the situation, he could have easily ended up wounded or killed. But he says it’s all in a day’s work for a neo-Nazi hunter and former Army sergeant who’s tasted his fair share of danger.

“I have a high threshold for threats,” he says with a slight grin and a shrug.

US immigration: economics vs. politics (Riley Callanan, 2/28/24, GZero)

According to a CBO study, the surge in irregular migrants seen under Joe Biden will lead to 1.7 million more workers in 2024, and will grow the economy by about $7 trillion over the next decade.

One of the reasons the Right is so anti-capitalist is that economic growth attracts immigrants. And immigrants produce more growth.

THANKS, VLAD!:

Blow to Putin as Europe breaks free of Russian oil for good (Jonathan Leake, 2/26/24, The Telegraph)

Analysts found that the UK and much of Europe have reversed a years-long rise in reliance on Russian oil and gas before the Ukraine conflict, shifting instead to other suppliers such as the US and Canada.

Jorge Leon, Rystad’s senior vice president for oil markets, said: “I think people underestimated how flexible the energy system is.

“Just before the war, just the idea of, we’re going to stop buying oil and gas directly from Russia, would have been crazy. But it has largely happened.”

Now destroy his oil infrastructure.

WHAT MAGA MEANS BY GREAT:

The Story Behind Billie Holiday’s ‘Strange Fruit’ (Liz Fields, 2/24/24, PBS: American Masters)


Abel Meeropol, a son of Russian Jewish immigrants, taught English at Dewitt Clinton High School in the Bronx for 17 years before turning to music and motion pictures, writing under the pen name Lewis Allan. Meeropol was very disturbed by the persistence of systemic racism in America and was motivated to write the poem “Bitter Fruit” after seeing a photo depicting the lynching of two Black teens in Indiana in 1930. The poem was published in the journal The New York Teacher in 1937, and again later published in the Marxist journal, The New Masses, before Meeropol decided to turn the poem into lyrics and set it to music.

After that, Meeropol began to perform the song at several protest rallies and venues around the city along with his wife and African American singer Laura Duncan. The song first came to Holiday’s attention when she was working at New York’s first integrated nightclub, Café Society in Greenwich Village. Holiday was hesitant at first to sing it because she didn’t want to politicize her performances, and was (rightfully) concerned about being targeted at her performances. But the positive audience responses and frequent requests for “Strange Fruit” soon prompted Holiday to close out every performance with the song. Ahead of time, the waiters would stop serving so there was a deathly silence in the room, then a spotlight would shine on Holiday’s face and she would begin to sing

MORALITY IS THE CONTROL OF EMOTION:

Rock, Paper, Scissors, and Race (ARNOLD KLING, FEB 23, 2024, In My Tribe)

In thinking about The End of Race Politics, a new book by Coleman Hughes, I came up with a description of the race debate using the metaphor of the game Rock, Paper, Scissors. I assign a stance to each of the three symbols.

Rock is individualism. Treat people as individuals, not as members of a race.

Paper is equalitarianism. Treat differences in average outcomes by race as evidence of unfairness.

Scissors is realism. Explain differences in average outcomes by race by appealing to heredity and culture.

In the game, paper covers rock, scissors cuts paper, and rock breaks scissors. Translating from the metaphor, the most compelling argument against individualism is equalitarianism. The most compelling argument against equalitarianism is realism. And the most compelling argument against realism is individualism. […]

The problem with individualism (Rock) is that people intuitively find inequality offensive. If we treat people as individuals, and the resulting outcomes are unequal by race, this will not be acceptable. The unequal outcomes will be viewed as a sign that something is wrong with our society.

The problem with equalitarianism (Paper) is that it requires people to deny, implicitly or explicitly, that average differences by race in inherited or cultural characteristics can be significant. The realists want to confront the equalitarians over this.

The problem with realism (Scissors) is that it uncages the demon of racial stereotyping and prejudice. The individualists will insist that we should pay attention to differences across individuals, not differences across races.