Conservative Thought

IF MAN DOESN’T DISAPPOINT YOU…:


The Disappointed Liberal: A recent volume of essays seeks to reconsider, and reclaim, Vilfredo Pareto’s intellectual legacy. : a review of Vilfredo Pareto’s Contributions to Modern Social Theory: A Centennial Appraisal, Christopher Adair-Toteff, ed. (Alberto Mingardi, 3/04/24, City Journal)

Arendt writes of Pareto’s “despair of the working classes,” perhaps not realizing that Pareto sided with them in the struggle against “bourgeois socialism,” which today we might call “crony capitalism.” In fact, in the passage above, Pareto was revealing the disappointment of a true liberal, who understood that liberty was too precious to be entrusted to “liberals,” many of whom pursued their own interests more energetically than the cause of liberty itself. Such people criticize power when it is held by others but deem it perfectly benevolent when they hold it themselves.

In our era of obsessive partisanship, such political skepticism is perhaps hard to understand. Adair-Toteff reminds us that Pareto was “anti-socialist, anti-state intervention, anti-colonialism, anti-militarism, anti-racism, and anti-anti-Semitism.” This series of “antis” may define the man more than any single political label.

…you aren’t paying attention. Likewise, if you don’t forgive us.

DO AS WE DO, NOT AS WE SAY:

The Awfulness of Elite Hypocrisy on Marriage (Brad Wilcox, FEBRUARY 13, 2024, The Atlantic)

“Is it morally wrong to have a baby outside of marriage?”

“No” is the answer I received from about two-thirds of my sociology-of-family class at the University of Virginia last spring, when I put that question to them in an anonymous online poll. The class of approximately 200 students was diverse geographically, racially, and ethnically. But on questions like this one—asking whether society should promote or value one type of family structure over another—the students I teach at UVA generally say it shouldn’t.

Yet when I asked these same students—who are almost all unmarried—“Do you personally plan to finish your education, work full-time, marry, and then have children?,” 97 percent said yes.

And when I asked, “If you came home at Thanksgiving and told your parents you (or your girlfriend) were having a baby, would your parents freak out?,” 99 percent said yes.

In one sense, these answers are unsurprising. The great majority of my students, about 80 percent, report hailing from an intact family with married parents. (My class at UVA is not exceptional in this regard: 73 percent of students at elite colleges and universities nationally were born to married parents who have since stayed married, versus 51 percent of high-school seniors across the country.) At the same time, a majority of my students are liberal or progressive on many social issues—they are, at a minimum, nonjudgmental about lifestyles unlike their own.

But there’s a problem with this disjunction between my students’ public family ethic and their own private family orientation, a disjunction I see regularly in elite circles. Voluminous research shows that being born into a married, stable household confers enormous benefits on children, whether the parents are rich or poor. The question I put to my students about their life plans involves a variant of what social scientists call the “success sequence.” Research clearly shows that taking three steps—(1) getting at least a high-school degree, (2) working full-time in your 20s, and (3) marrying before you have children—dramatically increases your odds of reaching the middle class or higher and minimizes the chances of your children growing up in poverty.

Yet many elites today—professors, journalists, educators, and other culture shapers—publicly discount or deny the importance of marriage, the two-parent family, and the value of doing all that you can to “stay together for the sake of the children,” even as they privately value every one of these things. On family matters, they “talk left” but “walk right”—an unusual form of hypocrisy that, however well intended, contributes to American inequality, increases misery, and borders on the immoral.

ALL MORALITY IS JUST SELF-GOVERNANCE:

Is Philosophy Self-Help?: In search of practical wisdom (Kieran Setiya, 2/19/24, The Point)

Historians often trace the origins of self-help to 1859, when the aptly monikered Samuel Smiles published Self-Help: With Illustrations of Character and Conduct, a practical guide to self-improvement that became an international blockbuster. (The term itself derives from earlier writing by Thomas Carlyle and Ralph Waldo Emerson.)1 Smiles inspired readers across the globe, from Nigeria to Japan. And he inspired imitators—thousands of them. Between his time and ours, self-help has grown into a multibillion-dollar industry.


Smiles was a social reformer, but his book tells people that reform begins at home: self-transformation is, he promises, a sure path to success. The fantasy of self-reliance is a hallmark of the genre—and a focus of political critique. According to the literary critic Beth Blum, “self-help is widely understood as a technology of neoliberal self-governance used to discipline citizens and manage populations”: the social function of self-help is to obfuscate injustice, directing us to work not on society but ourselves. As if that wasn’t bad enough, self-help provokes eye-rolling cynicism. It has become “synonymous with sentimentality, idiocy, and hucksterism”—and this from one of its foremost advocates, the bestselling Alain de Botton. According to its detractors, self-help is glib, politically obtuse and intellectually dishonest: embarrassing, if not shameful. Philosophy is better off without it.

What, then, should we make of the philosophers who write self-help books? Are they bowing to market forces, dumbing down ideas to cash in on a credulous readership? Or returning to a calling they should never have renounced, “a region that from time immemorial was regarded as the true field of philosophy”—in the words of Theodor Adorno, no admirer of dumbing down or cashing in—“but which … has lapsed into intellectual neglect, sententious whimsy and finally oblivion: the teaching of the good life”?

If self-help as a distinctive genre is an invention of the Victorian era, thinking and writing aimed at better living is not. In this broader sense, self-help was entwined with philosophy at the birth of the Western tradition. In Plato’s Republic, “the argument concerns no ordinary topic but the way we ought to live”; and in the Apology, Socrates definitively states: “the unexamined life is not worth living.” Philosophy is not just a guide to life; it’s an essential part of living well.

By philosophy, Socrates meant ethics, the systematic study of that extraordinary topic, how to live.

HISSY FITS LOSE STEAM:

When the populist tide ebbs: What’s left behind? (H. W. BRANDS, FEB 24, 2024, A User’s Guide to History)

Populists in the 1890s attacked globalization, particularly international finance. Populists today are equally anti-globalist. As president, Trump launched tariff wars against America’s foreign competitors, and as a candidate again, he has promised more of the same. The 1890s attack hardly slowed the growth of international trade. Today’s attack has been equally unsuccessful. After a covid dip, world trade resumed its steady growth of around five percent per year. It’s more than twice as large as it was when the 1999 Battle of Seattle protests against the World Trade Organization kicked off the current anti-globalist campaign.

Populism is as much a mood as it is an agenda. Sometimes parts of the agenda stick. The mood always passes.

THE CULTURE WARS ARE A ROUT:

Why Harry Potter Is a Tory (BEN JUDAH, 1/05/18, American Interest)

[W]hen British readers pick up Harry Potter they instantly recognize it as that most Tory of genres. A piece of public school—and in Britain this of course means not only private but elite education—school days fiction, just with wizards on flying brooms.

Whereas in most postwar British public school fiction, such as the 1968 schoolboy insurrection movie If, the school was the enemy, administering senseless punishments and ridiculous demands, from the Philosopher’s Stone to the end, the real hero in Harry Potter is the school. The enemy, those who wish the institution harm.

But there is something deeply deferential—and utterly Tory—in how Harry takes on Hogwarts. The headmaster is practically the boy’s best friend, and he advances by doing exactly as he is told by the wise old Dumbledore. The order the school represents is nothing malevolent in the Potterverse—an enchanted Tom Brown’s School Days. There are no tie-loosening, headmaster-hating rebels for us to identify with at Hogwarts for J.K. Rowling. Only Dumbledore’s boys.

Right to the end—and this is one of the rare moments of dissatisfaction I can usually detect amongst Potterheads—Harry does the Establishment Thing and not marry Cho Chang, but Ginny Weasley, the youngest daughter of an aristocratic, but financially threadbare, noble line.

But is that enough to find Harry Potter inherently Tory?

Not until we enter the Ministry of Magic.

To me, perhaps the most blatantly Tory strain running through the Potterverse is the portrayal of Wizarding Whitehall. Nothing good can ever come of the Ministry of Magic, whose bureaucrats are badgering nincompoops with names like Cornelius Fudge and Pius Thicknesse, men who talk down to the befuddled Muggle Prime Minister, informing him how things are really run through a portrait and a fireplace in Number 10 Downing Street, like a voice of a Regency Palace emissary.

Not only are bureaucrats goofy and gluttonous, but every intervention by the Department of Mysteries and the Department for Magical Accidents and Catastrophes makes things worse. Problems, in Harry Potter’s world, can only be solved by the Wizards themselves—by the Tory Big Society of chipper public spirited Wizards. All that can be hoped for, even under Minister For Magic Hermione in J.K Rowling’s latest 2016 theatre spinoff Harry Potter And The Cursed Child is for government to be less corrupt. Magic will never come to the masses.

There is something terribly Tory too, in what Potter is fighting for, and the way he goes about it. What does he do with that extraordinary Elder Wand? What does he do with with second chance at life?

There is no magical socialism in the epilogue “Nineteen Years Later” at the end of Harry Potter And The Deathly Hallows. There is no life’s work (and clearly no interest) in bringing the magical and muggle worlds back together for all mankind. All we see at Platform 9¾ is Harry Potter cheerfully sending off his children on the Hogwarts Express to public school. Harry has protected a venerable institution and then has simply pottered off, to live out his days in some secluded wizarding Surrey.

But what about Lord Voldemort? The hole in Harry Potter is that there is no meaningful interrogation of the system that produced Voldemort—the system of segregation and secrecy between muggles and magicians. As long as Harry Potter shows no interest in opening Hogwarts, handing everyone in Britain a wand, and closing down the Ministry of Magic, the system that produced both Voldemort, Grindelwald and the Death Eaters, the political system of which Slytherin is an inherent part, will remain.

Because as long as there are muggles and magicians, as long as there is magical blood, there will be wizards who think they are racially superior to the muggle-born, meritocratically catapulted into Hogwarts, and wizards who dream of slavery. But Potter is perfectly happy sending his son up to Hogwarts, at Platform 9¾, next to a now-pater familias Draco Malfoy.

THE SOURCES OF THE lONG wAR:

The Great Debate: Edmund Burke vs. Thomas Paine : a review of The Great Debate: Edmund Burke, Thomas Paine, and the Birth of Left and Right by Yuval Levin (Shaun Rieley, July 2014, Imaginative Conservative)

Paine was, of course, a great champion of the American Revolution – his tract Common Sense was seminal in igniting popular opinion in favor of the Revolution – and went on to be an important supporter of the French Revolution as well. Burke, on the other hand, was a supporter of the American Revolution, but when the French Revolution began in 1789, Burke became one of its most vocal critics, penning Reflections on the Revolution in France in 1790. What caused this divergence, and how did that philosophical divergence lead to the divisions in our modern political debates? That is the question that Mr. Levin explores in the book. […]

Paine’s case, Mr. Levin argues, rests on several assumptions regarding the possibility of human freedom – understood in a particular way – and the nature of knowledge. Paine follows social contract theorists Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, arguing that it is possible to know through reason what man in the state of nature was like, and thereby, the rights which he possesses in that state, and this knowledge becomes the baseline for any judgment regarding the justice of any law, and the legitimacy of any political arrangement. Thus, the individual – applying judgment through reason – becomes the basis for all social relationships. Choice becomes paramount, and obligations are only binding in so far as the individual chooses to be bound – presumably, through a rational judgment. The heart of Paine’s political philosophy, says Mr. Levin, is his understanding of rights and choice.

Burke, on the other hand, builds his moral and political philosophy around “obligations not chosen but nevertheless binding” (p. 102). “An enormous portion of Burke’s (and the conservative) worldview,” says Mr. Levin, “becomes clearer in light of the importance he places on the basic facts and character of human procreation, and an enormous portion of Paine’s (and the progressive) worldview becomes clearer in light of the desire he evinces to be liberated from the implications of those facts. Almost all of what we loosely call “the social issues” have to do with the dispute about whether such liberation is possible and desirable…” (p. 103).

The Anglosphere was able to avoid the Continent’s utopian disasters precisely because we never succumbed to Reason and the denial of human nature.

THE CULTURE WARS ARE A ROUT:

A sharp satire perfect for Critic readers (Robert Hutton, 2/06/24, The Critic)

American Fiction sits alongside last year’s hit novel Yellowface as a satire of the publishing industry’s — and the reading public’s — fetishisation of particular minority experiences. “They want a black book,” Monk’s agent tells him after publishers reject an earlier manuscript. “They have one,” replies Monk. “I’m black, and it’s my book.”

The film is merciless on all its subjects, including Monk, who loathes his publisher and nurses a vicious grudge against a more successful rival in ways that I and all my fellow authors will insist under torture that we do not recognise.

Wright, utterly absorbing, gives us a man who is grumpy but tender, perceptive but idiotic, satirical but pompous, dignified but ridiculous. The funniest moments come from Monk’s frustration at the fawning reaction to the book — “White people think they want the truth, but they don’t,” Monk’s agent tells him. “They just want to be absolved.”

THE GRAND OLD PARTY:

Abraham Lincoln’s Oft-Overlooked Campaign to Promote Immigration to the U.S. (Harold Holzer, February 8, 2024, Smithsonian)


Between 1830 and the outbreak of the American Civil War in April 1861, millions of Europeans migrated to the U.S., forever upending the demography, culture and voting patterns of the nation, especially in its teeming urban centers. In the wake of such overwhelming change, resistance to immigration and immigrants metastasized until forces arose that were determined not only to restrict foreigners from entering the country but also to disenfranchise, demonize and, occasionally, terrorize those who had already arrived, settled and earned citizenship here. And still the refugees poured across oceans and borders to reach our shores, their growing numbers inevitably challenging, and ultimately redefining, what it meant to be American.

Only when the Civil War began did foreign migration to the U.S. slow significantly. Prospective immigrants understandably shrank from the notion of abandoning one troubled country to relocate to another. To some Americans, the reduction in new foreign arrivals came as an answered prayer. For decades, immigration, particularly by Catholics, had stirred resistance, resentment and, in some cases, violence, destruction and death. Politically, these tensions split and ultimately destroyed the old Whig Party, in which Lincoln had spent most of his political career, inspiring anti-­immigration nativists to form a political organization of their own. The realignment had driven many immigrants into the ranks of the Democrats, who welcomed new arrivals with a warm embrace and a swift path to citizenship and voter registration. The issue roiled the country and exposed an ugly vein of bigotry in the American body politic. And its intractability deflected mainstream attention from the country’s original sin: slavery.

Now Lincoln looked beyond the longtime national divide over immigration to propose his revolutionary idea. Although he reported in his message that refugees were “again flowing with greater freedom” into America, their numbers had yet to reach their robust, if bitterly contested, prewar levels. And the reduction was causing what Lincoln called “a great deficiency of laborers in every field of industry, especially in agriculture and in our mines, as well of iron and coal as of the precious metals.” In other words, America could no longer rely on American workers to fill American jobs. Employers needed to look elsewhere—namely overseas—for labor.


True enough, the Lincoln administration had in a sense contributed to this crisis-­level “deficiency.” As many as a million men had now enrolled in the Union armed forces to fight the Confederacy, and since the spring of 1863, the newly introduced military draft had been wresting laborers from farms and factories and redeploying them into the Army. As Lincoln saw matters, their necessary absence from the home front now threatened national productivity—of civilian goods as well as war materiel. Whether the situation might ease longtime hostility to foreign laborers would be left for another day. First, Lincoln urgently wanted robust immigration to resume—even if the government had to provide the means to accelerate it.

As Lincoln forcibly argued in his message, the time had come to regard immigrants not as interlopers but as assets, not as a drain on public resources but as a “source of national wealth and strength.” He expressed it this way:

While the demand for labor is thus increased here, tens of thousands of persons, destitute of remunerative occupation, are thronging our foreign consulates and offering to emigrate to the United States if essential, but very cheap, assistance can be afforded them. It is easy to see that, under the sharp discipline of civil war, the nation is beginning a new life. This noble effort demands the aid, and ought to receive the attention and support, of the government.


Summoning his full rhetorical power, Lincoln concluded his 1863 annual message with a resounding salute to the Army and Navy, “the gallant men, from commander to sentinel, who compose them”—many of them, he might have mentioned, foreign-­born—“and to whom, more than to others, the world must stand indebted for the home of freedom disenthralled, regenerated, enlarged and perpetuated.” The key words were “regenerated” and “enlarged.”

NOT A CLOSE RUN THING:

Donald Trump Meets the Supreme Court (PETER J WALLISON, FEB 1, 2024, Peter’s Substack)

This was a constitutional democracy protecting itself—in this case from a person or persons who are so untrustworthy that their oaths were worthless.

It happens that Section 3 applies to Mr. Trump, because he took an oath to support the Constitution when he was inaugurated as President in 2017, and violated that oath by attempting to overthrow the Constitution’s electoral principles in 2021. He does not even have to be convicted of that; he has already admitted that he tried to change the electoral rules in 2021, but argues that he was only doing what he was required to do as President. It is likely that the Supreme Court will find otherwise.

For the reasons stated earlier, Mr. Trump poses a particular risk for this country, and it is fortuitous that his case falls within the terms of a constitutional amendment that Congress enacted over 150 years ago to protect the United States against unscrupulous people who would violate their oaths to attain and hold power.

In my view, considering each of these elements, the Supreme Court will uphold this constitutional restriction by disqualifying Donald Trump.

DO AS WE ELITES DO, NOT AS WE SAY:

The Two-Parent Privilege is Real: A review of Melissa Kearney’s important new book.
JUSTIN VASSALLO, 2/02/24, Liberal Patriot)

In her new book, The Two-Parent Privilege: How Americans Stopped Getting Married and Started Falling Behind, economist Melissa S. Kearney takes an unflinching look at how the fragmentation of the ordinary American family is, in fact, both an overlooked dimension and driver of modern inequality. “It is not only that lacking two parents makes it harder for some kids to go to college and lead a comfortable life,” Kearney contends. “In the aggregate, it also undermines social mobility and perpetuates inequality across generations.”

Backed with abundant data, Kearney argues the collapse of marriage as a social institution among lower-income families has compounded the demographic consequences of stagnant wages and the loss of steady employment in many sectors and regions. This phenomenon, she writes, is inextricable from the education gap, the geographic narrowing of economic opportunities, and policy decisions that have reinforced the advantages of the already well-off.

That which is accessible to all is, be definition, not a privilege.