September 18, 2017 § 48 Comments
It was characteristic of Michael [Novak] to frame the highest good as liberation from constraint. As he says at one point, “God did not make creation coercive, but designed it as an arena of liberty.”
The free market gives us a glimpse of the ideal society, one that features order without authority and purposeful freedom without the need for agreement about the common good beyond a procedural rule of law.
Democratic capitalism does a better job sustaining an open, pluralistic society than political liberalism, because capitalism, unlike political deliberation, guarantees freedom more jealously (and effectively).
Yet we’ve seen setback after setback, and the corporate tsunami that recently swept through Indiana after it passed a Religious Freedom Restoration Act made clear the link between global capitalism and progressive clear-cutting of traditional religious culture and morality.
Needless to say, Michael Novak did not foresee these outcomes when he wrote The Spirit of Democratic Capitalism any more than I did when I thrilled to his insights more than three decades ago.
…he described the anthropology of capitalism in a one-sided way. Its fearsome dynamism speaks to part of our soul, but it neglects and even works against the part that cherishes permanence.
This one-sidedness needs to be corrected, for our challenges are quite different from the legacy of postwar consolidation that Michael responded to with such élan. We do not live in a closed, regulated, regimented world. Political correctness is a serious problem, and it has an authoritarian tendency. But it is not born of loyalty to permanent things. As an outgrowth of liberalism itself, this rigid ideology comes under the sign of choice. It is an obligatory, enforced participation in a fluid, liquefied moral world. We are told that we are not required to think or live in any particular way—except that we can’t think or live in ways that constrain, compromise, or even throw doubt on anyone else’s free decision to think or live differently. Taken to its logical extreme—everything is permitted as long as it permits everything—this becomes a paradoxical totalitarian toleration that is all the more dangerous because it deludes those who promote it into thinking that when they drive all dissent from the public square, they are “including.”
My summary of the article:
Don’t blame us for the poison we’ve been pumping into society for decades. We had good hearts and meant well, we just accidentally neglected to keep our nice tame liberalism on a leash. No reasonable person could have foreseen a “how were we supposed to know?” stage to inevitably follow our “what could it hurt?” enthusiasms. Who would have thought that pouring acid over the moral social fabric for centuries would make it dissolve? Who could have predicted that treating human authority and hierarchy as if it were what is wrong with the world would lead to its dissolution and reconstitution as an inhuman monstrosity?
So the thing we should all do now is correct the ‘one sidedness’ of what we’ve been doing for decades. We need to work together to promote a nice tame liberalism in common sense balance with moral constraints and the common good. We need more water for the shriveled up plants in our common garden, to bring balance to the acid we plan to continue pouring on them. And that is totally, totally different from what conservatives have been doing since the founding of America. This time it will work, really. We have to adjust to the times, to find a renewed way for political freedom to flourish.
Oh, and that crank Zippy’s understanding of liberalism is a big strawman.
 Translation: our intramural team in the red shirts is so much better than the other team playing the exact same game by the exact same rules in pursuit of the exact same goals, because they wear blue shirts.
September 16, 2017 § 82 Comments
Your right to swing your fist stops when your fist comes anywhere near someone else’s face.
Your right to speak your mind stops when your unwelcome or unhealthy sound waves impinge upon someone else’s ears.
Your right to promote your favorite heresy stops as soon as your heresy corrupts the thoughts of another person’s child. (Everyone is someone’s child).
Your right to commit sodomy stops as soon as any other human being is forced to know about it.
In summary, your rights operate only to the extent that your choices have no effect whatsoever on others or on the common good. Deep inside the closet, your choices are between you and God.
Of course if anyone loves you then even that isn’t, strictly speaking, your business alone. Your right to destroy yourself ceases the moment it breaks someone’s heart.
And there is no closet.
September 13, 2017 § 57 Comments
In America, everyone has the right to free chemistry. Chemical acts express ideas, and the expression of ideas is protected under the first amendment.
Free chemistry obviously doesn’t mean absolutely free chemistry. Absolutely free chemistry is clearly a straw man, positing no middle ground between manifestly insane absolute rights and nice tame rights within due limits. Everyone who is committed to free chemistry agrees that there should be some limits on chemistry. We just don’t want to live under an inquisitional chemistry-restricting tyranny.
Free chemistry means that permissible chemistry should be permitted, while impermissible chemistry should be suppressed and punished. It means we should take a live and let live approach to regulating chemistry.
So free chemistry, at least as understood by reasonable liberals, is restricted chemistry: chemistry circumscribed within limits. The terms “free” and “restricted” are interchangeable. For reasonable non-ideological liberals, free means the same thing as restricted.
There have been critical times when the right to free chemistry has prevented tyranny and protected the innocent. Bad regimes, which have restricted chemistry and even imprisoned or killed people for their chemical acts, have produced incalculable horror due to those restrictions.
So every reasonable person should acknowledge the public goods produced and protected by the right to free chemistry.
August 24, 2017 § 102 Comments
In 1689, during the lifetime of John Locke, free speech meant that a member of parliament formally charged with a speech crime committed during a session of parliament had to be tried by parliament, not some other judicial body.
In 2017, free speech means that you can say anything hateful and false you want to about white people and Christians, pollute the community with despicable pornography, and commit blasphemy against Christ (but not against the false and violent religion of Islam). Yet stating facts about official victim groups in the most apologetic way possible can destroy your livelihood and turn you into a national pariah.
There are several features of free speech regimes worth collecting in one place.
- Free speech refers to a regime of restricted and censored speech. Every reasonable person acknowledges that there have to be reasonable limits on speech.
- Free speech dishonestly frames the question of what restrictions there ought to be on speech as if it were a question of whether there ought to be restrictions on speech.
- This dishonesty in framing introduces instability into free speech regimes. There is nothing intrinsically incoherent about symbolic representations or slogans which refer to complex traditions. But free speech isn’t a complex tradition of what speech is acceptable; it is a simple anti-tradition which implies that restricting speech is wrong. The configuration of empowered speech and restricted speech captured by the label “free speech” is thus mostly implicit and constantly changing.
- Free speech regimes have to police speech while pretending not to police speech. The result is that methods of censorship and enforcement are mostly unofficial, indirect, non-explicit, and generally sociopathic. People are regularly punished for having violated today’s nonexplicit unofficial standard some time in the past. Free speech regimes are thus intrinsically unfair.
- Because of their intrinsic unfairness and instability, free speech regimes create a progressive cascade. Whatever you say today – even though it is permissible by today’s standards – might well destroy your life in the future, so you have to be constantly thinking ahead about the progressive pieties of tomorrow and adjusting your speech to accommodate those anticipated future standards.
- Because it is impossible for most people to maintain a complex lie over decades, the progressive cascade created by free speech regimes requires you to try to accommodate not just your speech but your internal thoughts to the anticipated inviolable progressive pieties of tomorrow.
- Because liberals generally don’t grasp the implications of their own ideas, the more conservative among a population of liberals attempt to fight the perversity created by a free speech regime with assertions of a right to free speech.
August 20, 2017 § 157 Comments
“Free speech” and “limited free speech” are intrinsically dishonest phrases, because they treat the question of what restrictions there ought to be on speech as if it were a question of whether there ought to be restrictions on speech.
August 20, 2017 § 31 Comments
Free speech doesn’t mean absolutely free speech. Absolutely free speech is an obvious straw man, positing no middle ground between manifestly insane absolute rights and nice tame rights within due limits. Everyone who is committed to free speech agrees that there should be some limits on speech. We just don’t want to live under an inquisitional speech restricting tyranny.
So free speech, at least as understood by reasonable liberals, is restricted speech: speech circumscribed within limits. The terms “free” and “restricted” are interchangeable. For reasonable non-ideological liberals, free means the same thing as restricted.
Limits on speech which should be in place are called “limits on free speech”. (Everyone agrees that there needs to be limits on free speech).
Limits on speech which should not be in place are called “political correctness” (with an ironic inflection).
Now even though the terms “free” and “restricted” are interchangeable, the term “free” must be used when describing free speech. It is unfair and ridiculous to propose that we stop calling free speech “free speech”. It is not advisable to use the term restricted speech to refer to free speech, even though they are really the same thing. Using the term “free” focuses attention the the fact that some speech is permissible and allowed, while minimizing the fact that some speech is impermissible and punished.
If someone points out that by free speech we mean restricted speech, the best course is to scoff and point out again that of course every sane person believes that there are limits on free speech (which we shall continue to call “free speech”). The term “free” attaches the configuration of speech empowerments and restrictions that we prefer to the liberal slogan “freedom”. Everyone supports freedom! People who don’t support reasonable freedoms – as well adjusted people understand them – are bad people, nazis or worse.
Freedom, of course, means crushing dissent from the configuration of empowerments and restrictions our society considers good – or that our team is convinced society ought to consider good – under the boot of emancipation.
August 19, 2017 § 16 Comments
Human beings like to have explanations for why things don’t go the way they think things ought to go, and this sometimes manifests itself as scapegoating. A scapegoat is an innocent victim who absorbs the blame for things being the way they are, even though the scapegoat is not in fact the reason for the way things are.
The Low Man, in contrast, is a person or group of people who in fact do interfere with a particular faction of liberalism’s understanding of how things ought to be, and thus must be absorbed or destroyed. Unborn children in fact do interfere with the emancipated enfranchised feminist life plan, etc.
The concept of scapegoating is a popular explanatory trope in tradition-leaning blogs and publications, but it seems to me that it most often obscures the underlying reality rather than illuminating it. The perception that SJW tranny freaks have of traditionalists standing in the way of their vision of the world is accurate. They are absolutely correct that metaphysical realists and the reality in which we believe obstruct their vision of a free and equal new man, self created through reason and will, occupying a neutral and tolerant public square emancipated politically from the conflicts of tradition, nature, religion, class, etc.
SJW’s are not scapegoating metaphysical realists and the reality in which we believe. Those things in fact do stand in the way of their incoherent modernist hopes and dreams.
Dismissing leftists and SJWs and the like as scapegoaters is therefore a mistake, a mistake which obscures our ability to gain a dispassionate grasp of what they sincerely believe and how they sincerely perceive themselves. And scapegoating theories ironically produce enough obscurity to enable right liberals to cling to their own incoherent defenses of political freedom, thus ensuring the perpetuation of liberalism.