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PaperclipPerfector  10mo ago (text post)   29017 thread views

Culture War Roundup for the week of June 24, 2024

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It’s been postulated by many that there is a vibe shift in progress against woke ideology. I’ve been feeling the same way but didn’t and still don’t necessarily have enough evidence to really prove the claim. There are small bits here and there, like Shane Gillis hosting SNL again, camera men once again zooming in on attractive women in the crowd during the Euro 2024 matches, people being less afraid to say “retarded” which was approaching “faggot” levels of taboo, BLM withering into almost nothingness, Supreme Court affirmative action decision, etc.

Firstly, do you agree with the claim?

And more importantly, how much of this is driven by Elon’s takeover of twitter? Twitter in retrospect was clearly the cancellation platform par excellence, it doesn’t seem like TikTok or Instagram hold the same “weight” as image and video platforms. There was something about Twitter which had both a radical cancellation faction but still retained gravitas as a place for news and other serious topics to be discussed or announced. This meant that both boomer PMC types and terminally online radicals could congregate and the latter could influence the former. And by virtue of the fact that it was on twitter, it was more “believable” an had more gravitas. And maybe even the text-based nature of the platform prevented us from assessing the accuser in the physical realm. TikTok and IG still have commissars ready to cancel, but no gravitas and you can see who is attempting to be the canceller, they will often look crazy and we can sense their mental illness through their appearance (people like to say women have “crazy” eyes, I think this is probably a reasonable evolutionary heuristic) or how they are talking, gesturing, etc.

Was this the most well-placed takedown in history? Elon clearly did this as a way to knock woke ideology down a peg, even if it wasn’t his primary aim it sure looks to be the most successful aspect of that acquisition.

It’s been postulated by many that there is a vibe shift in progress against woke ideology... Firstly, do you agree with the claim?

My lived experience is also that there is more pushback against woken insanity than there used to be (say, one or two years ago), and people are less afraid of being cancelled. I don't have a strong theory of why it is happening -- but if you are taking a poll, my vote is that it is happening.

In the Milgram experiment, one of the variants Milgram ran was to let the subject see two other people say 'no' before he began his own session. If that is done, Milgram observed that the percentage of people who administer all shocks drops from 65% to 10% (see the discussion of Experiment 17 here). If I had to guess the cause of the pushback, I would guess that a few visible people who are not professional talking heads standing up -- like Riley Gaines and Elon Musk, and Donald Trump for that matter -- have played the role of the "first person to say no", who gives other people the courage to also stand up and say 'no'.

On the whole, though, I am not optimistic about this being the beginning of a return to sanity. It could be more of a dead cat bounce. We are well down the road that C.S. Lewis called the "Abolition of Man"". Incidentally, I believe that Enlightenment epistemology -- which is the aspirational epistemology of The Motte -- is the root of the problem.

Incidentally, I believe that Enlightenment epistemology -- which is the aspirational epistemology of The Motte -- is the root of the problem.

Pretty sure I agree with you. May I request a reading list / articles / blogs that have helped you form this.

Glad to hear you are sympathetic to the position. Unfortunately, the idea is not developed fully anywhere that I know of, but notable literature that is related to the subject includes

  • "Abolition of Man", by C.S. Lewis. This is an important work, not very long , and I would start with it.
  • A Conflict of Visions, by Thomas Sowell
  • Maps of Meaning, by Jordan Peterson
  • this video by Jordan Peterson (I have not read the book yet, and I don't care so much for the second half of the vid, but I think the first half is amazing)
  • Conservatism: A Rediscovery, by Yoram Hazony (this was the book that smashed the idol of my own Enlightenment indoctrination).
  • Interview with Hazony on Uncommon Knowledge about the above book.
  • William F. Buckley addresses this briefly in Up From Liberalism and at length (I think) in God and Man at Yale, but I have not read those books in their entirety.

Based on the above reading, and on my thinking about it, I would formulate my position as follows. First, the Enlightenment picture of the world is that

  1. Fundamentally, the world consists of a bunch of little balls bouncing around in a box according to a certain set of equations, that has been here forever (or since the Big Bang), for no reason.
  2. All self-evident facts are clear to any rational observer (by definition of self-evident); and ideological differences arise when one or both parties make a mistake (by the rules of evidence of science) in making inferences from these facts, or else is dishonest.
  3. As Jefferson wrote, it is self-evident that "All men are created equal [with respect to their natural human rights], that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness...
  4. -- That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed."
  5. Our knowledge of the world grows mainly by uncovering new objectively true facts, and by making better inferences from the set of facts we have, according to the rules of evidence used in science and mathematics.
  6. The merit of a discourse consists in its material factuality and the strength of its objective arguments, according to the rules of evidence used in the sciences.

I would appreciate feedback on whether people think I have characterized "Enlightenments" fairly and correctly. In the meantime, here are my antitheses to these respective points, stated without evidence:

  1. Fundamentally, the world is a theater of war between good and evil, where the line between good and evil cuts through the center of every human heart.
  2. People with different ideologies start with different ways of seeing the world, or what Sowell calls different visions. In my own view, differing visions consist of (A) different conceptual vocabularies, (B) different denotations even for the concepts they share (like "racism", "justifiable homicide", "equality"), (C) different valuations of the same state of affairs, and (D) different biases (aka Bayesian priors). The elements of a vision have no truth values or truth conditions. A vision is not a set truth claims backed up by arguments; it is the stage upon which truth claims can be made and arguments can take place (like a first order structure in formal logic). There is no "neutral", or "objective" vision. Enlightenmentism itself a vision -- but those under its influence cannot easily see the water they are swimming in, or imagine how it could be rationally different. I would argue, in fact, that Enlightenmentism is a religion, and a very poor religion.
  3. None of this was evident to Homer, Aristotle, Genghis Kahn, Augustus Caesar, Shaka Zulu, or the Beowulf Poet. As John Selden wrote, Custom quite often wears the mask of nature, and we are taken in -- to the point that the practices adopted by nations, based solely on custom, frequently come to seem like natural and universal laws of mankind. [Natural and National Law, Book 1, Chapter 6].
  4. We are born with a debt to our forebears that we can never repay -- and we owe it to them to carry on their culture, values, and nation, except where there is a compelling reason to change them. Your membership in the society of your forebears does not rest on your consent. We do not have anything remotely like enough empirical evidence to objectively justify the instrumental value of our inherited concepts, values, and biases; they are a sacred heritage, a torch that has been passed to us, that we are obliged not to drop. This aspect is emphasized by Hazony.
  5. The role of objective reason in our cognition on important matters falls somewhere around one half of one percent (Iain Mcgilchrist's figure) of the total. Our knowledge grows in a much more important way by improving our vision of the world: cautiously refining our conceptual vocabulary and the denotation of terms within it, and acquiring new ways of seeing the world that give us different values and biases. To test this hypothesis, pick up a sample of non-academic writing on politics or ethics (e.g., that of someone who claims to be an Enlightenment thinker, like Sam Harris or Steven Pinker), and highlight every word that is used to make an analytic logical inference or a rigorous statistical argument (with, e.g., a precisely specified sample population and control group). You will probably find you have highlighted less than 1% of the text. What are they doing with the other 99% of their words? They are trying to massage the way the reader sees the world: his concepts, semantics, values, and biases. What they are doing is more like preaching a sermon than making a scientific argument. I say there is nothing wrong with that, but they would be appalled at the accusation.
  6. Truth, in the sense of material factuality, is indeed sacred -- but it should not be worshipped as the jealous God that the Enlightenment thinkers have taken it for. Truth is sacred only because of the common quality of excellence (Greek: Arete) that it shares with moral uprightness and artistic beauty. The exclusive sanctification of material fact and objective evidence inevitably undermines itself and leads to nihilism. This is because truthfulness must be fought for, and yet, by itself, yields no reason to fight for anything. Most people know perfectly well that wokeness is intellectually vacuous and ethically malevolent; almost no one has the courage to say so publicly. What it takes to push back against that tide is not more intelligence or better arguments, but more courage -- and Enlightenmentism has no device by which to cultivate that virtue or any other virtue. As C.S. Lewis wrote, "In battle it is not syllogisms that will keep the reluctant nerves and muscles to their post in the third hour of the bombardment" [Abolition of Man]. I am not trying to convince anyone of any matter of fact here; I am trying to convince you to grow a pair. I am not making an argument; I am preaching a sermon. So be it. With all due respect to arguments, sermons are more important.

Have you read any of Alasdair MacIntyre?

I'm particularly reminded of his book Whose Justice? Which Rationality?. I haven't read all of it, but the point you highlighted about different visions of morality and rationality coheres rather nicely with what I understand to be his views.

Truth, in the sense of material factuality is indeed sacred, but it should not be worshipped as the jealous God that the Enlightenment thinkers have taken it for. Truth is sacred only because of the common quality of excellence (Greek: Arete) that it shares with moral uprightness and artistic beauty. The exclusive sanctification of material fact and objective evidence inevitably undermines itself and leads to nihilism.

I can't put my finger on it, but this just seems wrong somehow. It feels to me like moral uprightness and artistic beauty are sacred because they cohere with truth -- not necessarily bare "material factuality" but "reality as it really is," "existence as it really is," "humans as they really are." The strongest claims for moral uprightness are always undergirded by an appeal to things being in line with what they really are. It was decidedly not the enlightenment thinkers who synthesized the concept of natural law, nor was it them who developed a teleological approach to ethics.

I am not familiar with MacIntyre; I will check him out.

I will venture a guess at the thing you cannot put your finger on. There are two aspects to the meaning of "truth" that adhere at the same time for most English speakers:

  1. The denotation of "truth", most strongly suggested by the use of the word, is material factuality.
  2. "Truth", whatever it is, is irreducibly sacred, if not the fountainhead of sanctity itself (as when Jesus said "I am the truth, the way and the life).

In your reply, you renounced #1 explicitly ("not necessarily bare material factuality") but hung on to #2. In doing this, you have departed from Enlightenment use of the word in one of two ways that you could have. I departed in the other way, retaining #1 but (temporarily, for purpose of the posst) cutting loose of #2. I did this because I reckon that most readers here would have a hard time getting their heads around cutting loose of #1. It takes a long conversation to go in that direction.

In the scheme of things, I am with you: in a longer conversation, I would never grant the use of the word "truth" to denote material factuality -- precisely because I do not think material factuality is irreducibly sacred, and because we cannot simply strip phrases like "the search for truth" and "you are speaking untruthfully" of their spiritual connotations.

By the way, the "truth" Jesus claimed to be was not material factuality, but aletheia -- literally non-concealment and non-forgetting (or, to put it positively, revelation and remembrance). This is the Greek word that is translated as "truth" in Homer, Aristotle, the New Testament, etc. In Greek, aletheia is typically not a property of sentences, but a property of the way someone communicates with another person on a given occasion. The modern English equivalent would be something like, "being straight with someone". For example, when Bill Clinton said, "I did not have sex with that woman, Ms. Lewinski", his statement was materially factual, but he was not speaking with aletheia, because he was either concealing something or forgetting something (almost certainly concealing something).

By the way, the "truth" Jesus claimed to be was not material factuality, but aletheia -- literally non-concealment and non-forgetting (or, to put it positively, revelation and remembrance). This is the Greek word that is translated as "truth" in Homer, Aristotle, the New Testament, etc. In Greek, aletheia is typically not a property of sentences, but a property of the way someone communicates with another person on a given occasion. The modern English equivalent would be something like, "being straight with someone". For example, when Bill Clinton said, "I did not have sex with that woman, Ms. Lewinski", his statement was materially factual, but he was not speaking with aletheia, because he was either concealing something or forgetting something (almost certainly concealing something).

The English word for this is 'honesty'.

I agree that "Honesty" is closer than "truth" as a translation, though I don't think it catches the whole thing. Someone can be honest even when they forget something important, or forget everything (as the dead do, in Virgil's Aeneid, when they drink from the river Lethe). Aletheia connotes being able to give a clear picture of the subject you are talking about, and then actually giving it.

Note that truth is a property of sentences while honesty is a property of a person or his conduct on a given occasion -- whose presence is a virtue and whose absence is a sin. So the Greek concept of aletheia is more like "honesty" in that it is more ethically weighted, and carries that ethical weight into more contexts, than the English conception of truth. But it is stronger than honesty because it also suggests knowing what you are talking about.

Aletheia also just means 'truth'.

People have been doing translation and Biblical criticism for some time now.

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