Society

Parallels?

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Lately we’ve become interested in Richard Pipes, the Russian scholar. In an old You Tube Firing Line, we found him discussing his 1990 The Russian Revolution.

The intro by Kinsley concisely sums up Lenin’s “innovations”: to Pipes, the Russian revolution was “arguably the most important event of the 20th century,” because its acts would be copied by later dictators – Hitler, Mao, etc. First, clear the stage for a one party state, then give omnipotent power within the state to the political police, and finally enforce that power with deadly terror and “re-education” camps.

Pipes is not confident about the 90s: a “free” Russia would be difficult; he notes that only 20% of Russians thought the October Revolution was a good thing and only 14% had full trust in government. Purpose, energy, trust are necessary to navigate huge change and certainly found a democracy; razing the past is not a good way to move into the future, but the Russian past is poisonous. Instead of energy and purpose, he saw apathy and immorality (my impression was that a deeply rooted cynicism expressed in humor but felt bitterly characterized communist states). He argues Russia lacked human spirit, morale, and morality. (Perhaps the Gramscian effect on Russia of 70 years of Soviet culture.)

The leap.

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Reopening — I (Practice)

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For most Americans, the great day of realization of the seriousness of the COVID-19 threat—or more precisely, the seriousness of the official reaction to it—was Thursday, March 12th, when they woke to the news that the previous evening, the National Basketball Association had postponed an OKC Thunder-Utah Jazz game after a player’s test result came back positive, and then quickly canceled the remainder of the season. I was less concerned with the NBA, but coincidentally, also on Thursday the 12th, was informed that a certain institution of higher education that we all know and love was moving to remote learning for undergraduate and graduate classes for its entire Spring Quarter of 2020. Simultaneously, nearly all students were ordered to plan to vacate their on-campus housing by 5 PM CDT on Sunday, March 22nd.

I had also just returned home from a severely truncated trip to Italy which had gotten no farther than New York City. Had the Italy leg been undertaken, I would have been on one of the last flights out of that country before it was locked down entirely, and would have been a strong candidate for two weeks of quarantine upon arrival in the US. I was therefore necessarily concerned with pandemic response, and on the day after my return home, sent an e-mail to several leaders and volunteers in my church with a general offer of expertise and recommendations to pursue several of the items discussed below, especially a communications plan.

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Quote of the Day

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Helen Pluckrose, quoted in Spiked:

Despite what the backing of prominent institutions might imply, I think these woke causes are supported by only a minority of people. It is not so uncommon for society to work this way. Look at theocracies, where perhaps only five per cent of people are theologians who teach the core values, but they are accepted by wider society as a benchmark for showing goodness and virtue. People either accept it without really understanding it, or just refrain from arguing with it. There are definitely parallels between that scenario and society today.

Nowadays non-leftists hesitate to express non-leftist views publicly, either from fear of retaliation or because they don’t think it’s worth the hassle. Leftists probably feel the same way. However, the situation is asymmetrical because so many prominent institutions and big businesses are controlled by leftists or by people who are afraid not to make at least a show of fealty to leftist ideas.

How Much Do Black Lives Matter?

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Ask Mr. Jones

Mr. Jones – the title of a movie released last year now playing on Amazon Prime – discovers that the New York Times’ Moscow Bureau and its Pulitzer writer Walter Duranty is covering up Stalin’s starvation of 4 million Ukrainians (16 million relative to today’s global population) to protect the gloss of socialism, later explaining “You can’t make an omelet without breaking eggs”. All the other journalists except Jones apparently go along for the same reason. The death toll of socialist ideology would reach 100 million (300 today) during the next several decades in the pursuit of Utopia. There were no omelets.

Only a few thousand (almost all black) deaths have as yet resulted from prior Black Lives Matter (BLM) Movement protests, but this is only the beginning. The question is, what is their leaders’ version of Utopia and how many lives are they willing to sacrifice to achieve it?

Socialism, Fascism and Crony Capitalism are Sisters

Over the past several centuries two systems of political economy, socialism and capitalism, have competed. The distinguishing characteristic of all socialist variants is the authoritarian hand of politicians, whether or not “elected.” The distinguishing characteristic of capitalism is the invisible hand guiding the competitive market. Neither system promises “equal” outcomes: capitalism “fair” outcomes based on individual merit without eyesight to discriminate by color or sex, socialism in theory based on need as determined by politicians and bureaucrats.

Jonah Goldberg in Liberal Fascism (2008) argues that fascism is a sister to Soviet socialism. What the U.S. has called “crony capitalism” has different features than the fascism of Hitler and Mussolini, but includes authoritarian control over business and markets. Similarly, the welfare state democratic socialism has different features than Soviet socialism, but shares state control over income. The Progressive Movement in the U.S. has historically used the authoritarian political hand to benefit not just the rent-seeking cronies at the top (politicians, the intellectual elite, etc.) but also the working and under-class. The competitive market system that remained somewhat out of the state’s reach produced most of the income and wealth that funded this progressive largesse.

What is Racial and Social Justice?

Political power in the hands of the Democratic Party – was indisputably the source of racist oppression from its founding through the Great Society. The black/white wage gap has remained unchanged since for those employed. What has changed is black participation in the labor force. The old generation of eminent Black economists Tom Sowell (90), Walter Williams (84) and Shelby Steele (74) have, in hundreds of books and thousands of articles, many addressing the issue of race in America, argued that the Great Society has been the source of income and wealth disparities by creating dependence on the welfare state, massive penalties for marriage (raising the percent of live births outside of wedlock from 10% to over 70%) and work (a marginal tax rate over 100% on earned income), restrictive policies such as minimum wage, and opposition to charter schools.

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Lamar Alexander on Statues

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A few years ago I started considering fiction, non-fiction, speeches, movies in subjective terms: some made me simply “happy”; some didn’t. This is probably a function of sentimental aging; maybe I let my guard down to accept the hokey. But cynicism tops everything when we are rebels without a cause and perhaps I finally left that behind. Certainly, it is more difficult for me to appreciate a Bergman movie than in the sixties.

Of course happiness is part identification – in being an American (or Texan or Nebraskan or woman). But it also comes from a telling religious narrative. Warmth came from narratives or axioms or theories or gestures that seemed quintessentially human. We are aware of our broken nature – all of our broken natures – but we see an action prompted by our better angels – heroism, love, loyalty, generosity, nobility, strength. We are moved by the sailor at the gate at Corpus Christi, the generosity of music sung to the elderly during covid quarantines. Plenty of works seem inspired by our worse angels – cynical, bitter, moving into nihilism: paintings from the the thirties in Germany, harsh preachy modern art simmering with “Gramscian” arguments. In short, the ugly: graffiti on a statue, violent destruction of the great Shaw statue, the ignorance of the mob. But yesterday, I turned on the tv and paused at Lamar Alexander in mid-argument on the removing of statues.

I felt, well, happy & filled by the richness of human nature he described. I wonder about his effect. The objective, thoughtful rational comments, which make this blog so attractive, might be a bit subjective here. What does this and other moments in the last few weeks make you feel? Does he disgust you or do you feel warmth from it? What do our feelings mean? Some of the best lit crit begins with the feeling of the reader and then bores down on it, trying to analyze what prompted the feeling, what the feeling meant in a broader and deeper way than just one person’s response.

Thanks to Grurray, a link comes in below. I had found the transcrit and it lies below the fold; a border state statesman’s statement.

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