Civil Society

Sleeping with the Enemy

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The Age of Longing by Arthur Koestler

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Why has the western world shown such loss of will in defending itself from radical Islamic terrorism? Why, indeed, do substantial numbers of people–particularly those who view themselves as intellectuals–endlessly make excuses for dictatorships and terrorist movements whose values are completely at odds with their own stated values–and even romanticize these goons? I think some clues can be found in a forgotten novel by Arthur Koestler.

The Age of Longing (published in 1950) is set in Paris, “sometime in the 1950s,” in a world in which France–indeed all of western Europe–is facing the very real possibility of a Soviet invasion. Hydie Anderson, the protagonist, is a young American woman living in Paris with her father, a military attache. Hydie was a devout Catholic during her teens, but has lost her faith. She was briefly married, and has had several relationships with men, but in none of them has she found either physical or emotional satisfaction…she describes her life with a phrase from T S Eliot: “frigid purgatorial fires,” and she longs for a sense of connection:

Hydie sipped at her glass. Here was another man living in his own portable glass cage. Most people she knew did. Each one inside a kind of invisible telephone box. They did not talk to you directly but through a wire. Their voices came through distorted and mostly they talked to the wrong number, even when they lay in bed with you. And yet her craving to smash the glass between the cages had come back again. If cafes were the home of those who had lost their country, bed was the sanctuary of those who had lost their faith.

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Faux Manufacturing Nostalgia

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Politicians, writers, and policy intellectuals talk a lot about “good manufacturing jobs” and how much “working families” have been hurt by the decline in the availability of such jobs. But back when such jobs were much more plentiful as a proportion of the total workforce, the social critics of the time were by no means uniformly enthusiastic about them.

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McDougall On Tocqueville

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Walter McDougall introduces us to young Alexis de Tocqueville in his book Throes of Democracy:

Alexis de TocquevilleAs late as 1997 a historian with some pretensions to veracity wrote (albeit tongue in cheek) that “complete objectivity about America is a characteristic only of God and Alexis de Tocqueville”. In truth, the young Frenchman’s methods were highly subjective. He was an aristocrat whose parents narrowly escaped the guillotine during the Reign of Terror in the French Revolution. So he came to America inclined to believe that government in the hands of the envious masses was far more dangerous than rule by disinterested aristocrats. Tocqueville was raised a Catholic, but exposure to Enlightenment philosophy hobbled his faith: “I believe, but I cannot practice”. So he came to America with little appreciation of what made religious people tick, especially Protestants of British stock. His classical education and training for a French legal career biased his mind toward deduction rather than empirical, historical thought. So he came to America with little sense of the profound experience that inspired the thirteen colonies to found the United States.

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The Real State of the Union

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Fear

As Michael Ledeen observes: This fear is extremely broad-based. It is not limited to social class nor to domestic or foreign policies. Banks are not lending, companies are not hiring, because they are afraid of what Obama will do next.

It is very clear that Obama/Pelosi/Reid view America primarily as a playing field for a neo-Hobbesian struggle of group against group. And the winning and losing groups at any given moment are determined not only by the elements of the “progressive” creed, but also by the social prejudices of the the leading promulgators of that creed…and by the political exigencies of any given moment.

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The Uncle of Science

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The King and the CrookHow do you make a tired and aging political system supple and flexible enough to adapt to a changing world? A recent Wired Magazine article offers this:

[M]ost scientific change isn’t abrupt and dramatic; revolutions are rare. Instead, the epiphanies of modern science tend to be subtle and obscure and often come from researchers safely ensconced on the inside. “These aren’t Einstein figures, working from the outside,” [Kevin] Dunbar says. “These are the guys with big NIH grants.”

While the scientific process is typically seen as a lonely pursuit — researchers solve problems by themselves — Dunbar found that most new scientific ideas emerged from lab meetings, those weekly sessions in which people publicly present their data. Interestingly, the most important element of the lab meeting wasn’t the presentation — it was the debate that followed. Dunbar observed that the skeptical (and sometimes heated) questions asked during a group session frequently triggered breakthroughs, as the scientists were forced to reconsider data they’d previously ignored. The new theory was a product of spontaneous conversation, not solitude; a single bracing query was enough to turn scientists into temporary outsiders, able to look anew at their own work.

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