Philosophy

Worthwhile Reading & Viewing

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It is unwise to let your dislike for certain individuals to run away with you to the point that you publish attacks that can be refuted with a few seconds of research.

Speaking of publishing dumb things…

Philosophers and philodoxers

Thoughts on personal productivity from Marc Andreessen

This 19th century French philosopher sounds worth reading.   From Tyler Cowen’s summary:

He explicitly considers the possibility that the rate of scientific innovation may decline, in part because the austere and moral mentality of semi-rural family life, which is most favorable for creativity in his view, may be replaced by the whirlpool of distractions associated with the urban lifestyles of the modern age.

The 10 worst colleges for free expression…the 2020 edition.

Using albatrosses to track down illegal fishing boats.   A little advice for the captains of those boats: do not, under any circumstances, shoot an albatross.

France’s most beautiful stained-glass windows

Wild and Wasted Virtues

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Some of the pre-election commentary, especially from the Left, reminds me once again of an interesting Chesterton passage from 1908:

The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered (as Christianity was shattered at the Reformation), it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful. For example, Mr. Blatchford attacks Christianity because he is mad on one Christian virtue: the merely mystical and almost irrational virtue of charity. He has a strange idea that he will make it easier to forgive sins by saying that there are no sins to forgive. Mr. Blatchford is not only an early Christian, he is the only early Christian who ought really to have been eaten by lions. For in his case the pagan accusation is really true: his mercy would mean mere anarchy. He really is the enemy of the human race because he is so human.

Previous reference to this passage:  Sympathy for the Devil

Summer Rerun: Lewis vs Haldane

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J B S Haldane was an eminent British scientist (population genetics) and a Marxist. C S Lewis was…well, you probably already know who C S Lewis was.  In 1946, Haldane published an article critiquing a series of novels by Lewis known as the Ransom Trilogy, and particularly the last book of the series, That Hideous Strength. Lewis responded in a letter which remained unpublished for many of years. All this may sound ancient and estoteric, but I believe the Lewis/Haldane controversy is very relevant to our current political and philosophical landscape.

In  That Hideous Strength–my review is here–Mark, a young sociologist, is hired by a government agency called NICEthe National Institute for Coordinated Experimentationhaving as its stated mission the application of science to social problems.  In the novel, NICE turns out to be a conspiracy devoted to very diabolical purposes, as Mark gradually discovers.   See the review for more detail

Here are some of the highlights of the Lewis/Haldane controversy:

1)Money and Power. In his article, Haldane attacks Lewis for the latter’s refusal to absolutely condemn usury, and celebrates the fact that “Mammon has been cleared off a sixth of our planet’s surface”…clearly referring to the Soviet Union. Here’s part of Lewis’s response:

The difference between us is that the Professor sees the ‘World’ purely in terms of those threats and those allurements which depend on money. I do not. The most ‘worldly’ society I have ever lived in is that of schoolboys: most worldly in the cruelty and arrogance of the strong, the toadyism and mutual treachery of the weak, and the unqualified snobbery of both. Nothing was so base that most members of the school proletariat would not do it, or suffer it, to win the favour of the school aristocracy: hardly any injustice too bad for the aristocracy to practise. But the class system did not in the least depend on the amount of pocket money. Who needs to care about money if most of the things he wants will be offered by cringing servility and the remainder can be taken by force?  

This lesson has remained with me all my life. That is one of the reasons why I cannot share Professor Haldanes exaltation at the banishment of Mammon from ‘a sixth of our planet’s surface’. I have already lived in a world from which Mammon was banished: it was the most wicked and miserable I have yet known. If Mammon were the only devil, it would be another matter. But where Mammon vacates the throne, how if Moloch takes his place? As Aristotle said, ‘Men do not become tyrants in order to keep warm’. All men, of course, desire pleasure and safety. But all men also desire power and all men desire the mere sense of being ‘in the know’ or the ‘inner ring’, of not being ‘outsiders’: a passion insufficiently studied and the chief theme of my story. When the state of society is such that money is the passport to all these prizes, then of course money will be the prime temptation. But when the passport changes, the desires will remain.

2)Centralized scientific planning. Haldane: “Mr. Lewis’s idea is clear enough. The application of science to human affairs can only lead to hell.” While denying that this is a correct statement of his views, Lewis goes on to say:

Every tyrant must begin by claiming to have what his victims respect and to give what they want. The majority in most modern countries respect science and want to be planned. And, therefore, almost by definition, if any man or group wishes to enslave us it will of course describe itself as ‘scientific planned democracy.‘

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My fears of such a tyranny will seem to the Professor either insincere or pusillanimous. For him the danger is all in the opposite direction, in the chaotic selfishness of individualism.   I must try to explain why I fear more the disciplined cruelty of some ideological oligarchy. The Professor has his own explanation of this; he thinks I am unconsciously motivated by the fact   that I ‘stand to lose by social change’. And indeed it would be hard for me to welcome a change which might well consign me to a concentration camp. I might add that it would be likewise easy for the Professor to welcome a change which might place him in the highest rank of an omnicompetent oligarchy. That is why the motive game is so uninteresting. Each side can go on playing—ad nauseam, but when all the mud has been flung every man’s views still remain to be considered on their merits.

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The problem of modern socialism

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This is lifted from one of many retyped responses to people who just want to engage in history-free, context-free thought experiments on whether socialism is any good. This particular one came in response to a person who was defending the USSR as a viable method of organizing society.

“The problem is, and likely will remain for the foreseeable future, that there are wannabee genocidaires who would like to be signing the death warrants for those who resist the advance of socialism. There is no reliable test to separate those evil people from those who haven’t figured out why socialism landed on the ash heap of history and genuinely want to run through what happened, what went wrong, and why so many people died in the pursuit of this idea of implementing the labor theory of value as government policy.”

If there is a reliable test, I certainly would love to know it. The ignorant are coming out of the US education system by the boatload. The malicious are far fewer than that, but so dangerous that they can’t be ignored.

Summer Rerun – Book Review: That Hideous Strength

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(people tend to think of summer as being over after Labor Day, but actually, it extends until the September Equinox, which this year is on September 22)

That Hideous Strength  by C. S. Lewis

This was the first thing Mark had been asked to do which he himself, before he did it, clearly knew to be criminal. But the moment of his consent almost escaped his notice; certainly, there was no struggle, no sense of turning a corner. There may have been a time in the world’s history when such moments fully revealed their gravity, with witches prophesying on a blasted heath or visible Rubicons to be crossed. But, for him, it all slipped past in a chatter of laughter, of that intimate laughter between fellow professionals, which of all earthly powers is strongest to make men do very bad things before they are yet, individually, very bad men.

Mark Studdock is a young on-the-make sociologist, a professor at Bracton College, in an English town called Edgestow. He is is far more interested in university politics than in his research or teaching. and as a member of the “progressive element” at the college, he strongly supports Bracton selling a tract of property to  a  government-sponsored entity  called NICE. The NICE is the National Institute for Coordinated Experimentation,which Lewis describes as “the first fruits of that constructive fusion between the state and the laboratory on which so many thoughtful people base their hopes of a better world.”  What excites Mark most about the NICE is this:

The real thing is that this time we’re going to get science applied to social problems and backed by the whole force of the state, just as war has been backed by the whole force of the state in the past.  One hopes, of course, that it’ll find out more than the old freelance science did, but what’s certain is that it can  do  more.

Trigger Warning: There is something in this book to offend almost everybody.  It contains things that will offend technologists and believers in human progress…social scientists…feminists…academic administrators…bioscience researchers…and surely many other categories of people.  It will probably also offend some Christians, for the way in which Christian theology is mixed with non-Christian magic. By the standards now becoming current in American universities, this book, and even this book review, should be read by no one at all.  But for those who do not accept those standards…

The Basic Story. Mark has recently married Jane, a  woman with strong literary interests and with vague plans for getting an advanced degree. She has recently started  having disturbing, indeed  terrifying, dreams, which suggest that she has a clairvoyant ability to see distant events in real time. Afraid that she is losing her mind, Jane seeks advice, and is told that her dreams are actually visions, they are very real, will not stop, and are of utmost importance:

“Young lady,” said Miss Ironwood, “You do not at all realize the seriousness of this matter. The things you have seen concern something compared with which the happiness, and even the life, of you and me, is of no importance.”

Miss Ironwood warns Jane that extremely evil people will seek to use her gift, and that she would do wellboth for her own interests and those of the entire human raceto join the community of which Miss Ironwood is a part, located at a place called St Anne’s. Jane responds quite negatively to the invitation, afraid that membership in the St Anne’s group will limit her autonomy. She is not interested in the dreams’ meaning; she just wants them to go away.

Mark, on the other hand, responds enthusiastically when he is invited to take a position at the NICE, temporarily located at an old manor called Belbury.  One of the first people he meets there is the Head of the Institutional Police, a woman named Miss Hardcastle (picture Janet Napolitano), nicknamed the Fairy, who explains to Mark her theory of crime and punishment:

“Here in the Institute, we’re backing the crusade against Red Tape.”  Mark gathered that, for the Fairy, the police side of the Institute was the really important side…In general, they had already popularized in the press the idea that the Institute should be allowed to experiment pretty largely in the hope of discovering how far humane, remedial treatment could be substituted for the old notion of “retributive” or “vindictive” punishment…The Fairy pointed out that what had hampered every English police force up to date was precisely the idea of deserved punishment. For desert was always finite; you could do so much to the criminal and no more. Remedial treatment, on the other hand, need have no fixed limit; it could go on till it had effected a cure, and those who were carrying it out would decide when that was.  And if cure were humane and desirable, how much more prevention?  Soon anyone who had ever been in the hands of the police at all would come under the control of the NICE; in the end, every citizen.

Another person Mark meets in his first days at Belbury is the acclaimed chemist William Hingest…who has also come down to investigate the possibility of a job at Belbury, has decided against it, and strongly advises Mark to do likewise:

“I came down here because I thought it had something to do with science. Now that I find it’s something more like a political conspiracy, I shall go home. I’m too old for that kind of thing, and if I wanted to join a conspiracy, this one wouldn’t be my choice.”

“You mean, I suppose, that the element of social planning doesn’t appeal to you? I can quite understand that it doesn’t fit in with your work as it does with sciences like Sociology, but“

“There  are  no sciences like Sociology. And if I found chemistry beginning to fit in with a secret police run by a middle-aged virago who doesn’t wear corsets and a scheme for taking away his farm and his shop and his children from every Englishman, I’d let chemistry go to the devil and take up gardening again…I happen to believe that you can’t study men, you can only get to know them, which is quite a different thing. Because you study them, you want to make the lower orders govern the country and listen to classical music, which is balderdash. You also want to take away from them everything that makes life worth living and not only from them but from everyone except a parcel of prigs and professors.”

Nevertheless, Mark decides to remain at Belbury, and is drawn ever-deeper into its activitieswhich, as only those in the innermost circles of that organization realize, are not only consistent with the goals of the 20th-century totalitarianisms, but go considerably beyond them.  The NICE seeks to establish a junction between the powers of modern science and those of ancient magic, accessing the latter by awakening the medieval wizard Merlin and using him for their purposes.  At the same time, Janedespite her reservationsbecomes increasingly involved  with the company at St Anne’s and is entranced with its leader, a Mr Fisher-King. (His name comes from the Wounded King in Arthurian legend.)  The St Anne’s group is aware of the truth about NICE and its ultimate goals, and exists for the primary purpose of opposing and, hopefully, destroying that organization.

I will not here describe the war between the forces of Belbury and those of St Anne’s (in order to avoid spoilers), but will instead comment on the characters of some of the protagonists and some philosophically-significant events in the novel, with appropriate excerpts. Hopefully this will be enough to give a sense of the worldview that Lewis is presenting in this book.

Mark Studdock. His character is largely defined by his strong desire to be a member of the Inner Circle, whatever that inner circle may be in a particular context.  The passage at the start of this review where Mark agrees to engage in criminal activity on Belbury’s behalf is proceeded by this:

After a few evenings Mark ventured to walk into the library on his own; a little uncertain of his reception, yet afraid that if he did not soon assert his right to the entree this modesty might damage him. He knew that the error in either direction is equally fatal.

It was a success. Before he had closed the door behind him all had turned with welcoming faces and Filostrato had said “Ecco ” and the Fairy, “Here’s the very man.” A glow of pleasure passed over Mark’s whole body.

That “glow of pleasure” at being accepted by the Belbury’s Inner Circle (what Mark then  thinks  is Belbury’s Inner Circle) is strong enough to overcome any moral qualms on Mark’s part about the actions he is being requested to perform.  Lewis has written a great deal elsewhere about the lust for the Inner Circle, which in his view never leads to satisfaction but only to a longing for membership in another, still-more-inner circle. In That Hideous Strength, there are concentric Inner Circles at Belbury, which Mark does penetrateand each is more sinister than the last.

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