Love Thy Enemy

Love Thy Enemy:

I met Christopher Hitchens once, when I went to his protest-in-support of Denmark. We have all heard of his condition, and apparently it has occasioned some discussion.

The writer somehow misses Hitchens' own remarks, which are worth reprinting.

Well look, I mean, I think that prayer and holy water, and things like that are all fine. They don’t do any good, but they don’t necessarily do any harm. It’s touching to be thought of in that way. It makes up for those who tell me that I’ve got my just desserts. It’s, I’m afraid to say it’s almost as well-founded an idea. I mean, I don’t, they don’t know whether prayer will work, and they don’t know whether I’ve come by this because I’m a sinner.

I don't hold it against any man that he believes what he believes; I don't know how much control he has over it in any case. It strikes me that atheism is as likely to seem rational and right to some, and wrong to others, in just the way that Nominalism and Realism seem right or wrong, emphatically, to different people, across centuries. It may be that the truth is neither, but that human minds cannot reach it; and so we need both perspectives to fence off the strange area where the truth lies.

That is a more radical claim than it may seem on its face. Logic requires one or the other to be true: either "Fairness" is a real thing in the world, or it is a name we give to a concept we have; or even stronger, either God Is or Is Not. That last can be written in symbolic modal logic, in the strongest possible way:

Pv~P

That is, "It is necessary that P is the case, or that not-P is the case." For P and ~P to both be true is a logical contradiction; it cannot logically be the case that God both does and does not exist, or that Realism is both false and true.

If I say that it is not true that God exists, nor is it true that he does not exist, I'm saying something that appears to be logically impossible. One of us should be right, and the other wrong. Yet I'm not sure that is how it is. Logic is a feature of human consciousness, and consciousness remains one of the great mysteries. It is not at all clear to me that it is what it appears to be; indeed, scientific evidence shows us that our experience of consciousness is different from reality. Logic is also based heavily on conventions of language, as Peter Abelard, Gottlob Frege, and others have explored. Logic therefore may not be the reliable guide that we believe it to be.

If it is not, however, that leaves us with little else beyond faith. I have a great faith in natural theology -- in trying to understand God's purpose by examining the truth, as well as it can be established by science, of the world we are in. Yet I also think it is rational to have faith in a God that is and is not: perhaps he is in ways we do not expect, and therefore is not what we do expect.

Or perhaps it is even more difficult: one of those things of which we cannot speak, and must therefore avoid. If that is so, we may differ on these questions with no harm, and indeed, possibly with great good.

All of which is to say: May God save Christopher Hitchens. He may have to walk the valley alone, but at least he can do it in the knowledge of friendship. That is only what we will want when -- so soon -- we walk in the valley ourselves.

Fair Fights

On Fighting Fair:

There is no such thing as a fair fight.



So, the key to fighting is always to maximize the unfairness to your own benefit.

This does not imply, as you might think, a devotion to dirty fighting. That is because there prove to be some signal advantages to 'fighting fair.'

Discuss.

Faith in Social Security

Faithless Security:

Six in ten workers expect nothing from Social Security when they retire. Count me among them; I've never expected to see a red cent of the money they have taken from me and my family over the years.

The numbers are sixty-six percent up to age 55, and nearly eighty percent under the age of 35.

When you consider FICA as a line item expense, it is going to rank up there with your biggest monthly expenses. This is especially true if you are "self-employed," and paying fifteen-point-three percent of your income, pre-tax! Even if you are not self-employed, because the tax is figured into your wages, the tax is depressing your pay as well as swiping cash from your pocket.

In return for your other major expenses, you get some sort of positive good: food to eat, or a roof over your head. In return for this one, however, you are probably going to receive nothing at all if you are not already over 55 years of age. Furthermore, you know perfectly well that you are not likely to receive these benefits; and they are brought to your attention regularly, perhaps twice a month when you inspect your pay stub, or quarterly when you have to write a massive check to Uncle Sam.

My entire life I've watched the Congress spend every dime of the "trust fund," and leave a big IOU in the empty chest. I've watched the guarantors of Social Security treat those IOUs as if they were real money, when they should have been raising the roof with protests. They have given the henhouse to the foxes.

It's nothing but theft. Legal or not, it's just plain theft.

Sir Doggington

Episcopalians on Sex

Let's Make Sex a Lot More Heartless

Could this Episcopalian youth counselor be any more wrongheaded? He sees that young people are forever experiencing pregnancy scares and unwanted pregnancies, but what a depressing set of conclusions he's drawn about what we need to teach them on the subject. Why, he wonders, do so many "bright, educated young people" find "such flimsy excuses for not using contraception, even when contraceptive devices are easily available"? After passing de rigueur observation that we as a society haven't managed to make contraception cheap enough, he concludes that other compulsions are operating: young people more or less consciously choose to forgo contraception, in part because they cling to "myths" about the meaning of sex.

He explains his own state of mind as a reckless young teenager knocking up his girlfriend. The stirring words from Macbeth were in his mind: "But here, on this bank and shoal of time, we’d jumped the life to come." What this meant to him was:

It seemed desperately romantic (remember, I was 17). As awful and as risky as what Macbeth and his wife were doing, they were doing it together, as a couple, bonding themselves together in their mutual sin. And as my girlfriend and I wrapped ourselves around each other, unable to get enough of one another, I remember thinking “I’m willing to risk everything for this — and the life I’m willing to jump is my own, my future.” Like so many young people in this same situation, I was briefly intoxicated with thoughts of a life together with a baby. My gal and I would always be together, would be unable to part, if we made a child together, or so I believed.

So he knocked her up, and a couple of months later he was doing the responsible thing, paying for her abortion. The moral he draws?

But we often forget that for some young people, the use of contraception not only symbolizes caution, it can come to symbolize a lack of complete and utter trust. . . . [What we need is] honest discussion about the romantic myths we attach to sex, particularly to intercourse: myths about fusion, myths about commitment, myths about what it means to have sex without barriers. . . . The sex education we need is about more than “protection.” It’s about more than providing access to abortion as a last resort, thought that remains an important component of justice-centered sex ed. Proper education will center on what sex means and what it doesn’t. And we can start by gently, firmly, and lovingly tearing down the myth that unprotected heterosexual intercourse represents the most intimate and magical expression of trust and love. Until we deconstruct that lie, we only tempt the unprepared to jump too quickly the lives they have to come.

Wow. Abortion is an important part of justice-centered sex ed. But not as important as disabusing young people of any notions that sex is about fusion, commitment, responsibility, love, or engendering helpless infants who will deserve loving protection from both parents. Glad we cleared that up! But I think I'd rather spend time with the kids who haven't gotten the message yet.

Vaccines

What'll They Think of Next

I confess to never having received a flu vaccination in my life. I can't explain why. It may be a friend's experience with Guillain-Barre syndrome some years ago, or a strong aversion to visiting any doctor when I can possibly avoid it, or the fact that either I've never had the flu or I've only ever contracted versions too mild to worry about. Or it could be that, like many Americans apparently, I have a lingering fear of needles. I don't have the strong reaction to them that I suffered from as a child, but I seem to find ways to avoid them, though for some odd reason I don't at all mind having my blood drawn.

Anyway, alert scientists are on the job. They've come up with a new vaccine delivery system that not only avoids syringes but has several additional advantages. It's a patch with such tiny, micron-sized needles that you can't feel them. They dissolve in your skin, leaving behind only the vaccine in your system, and a water-soluble patch on your skin that can be disposed of without creating any "sharps" hazard. Avoiding needles also avoids the dangers of re-use and contamination, particularly in impoverished countries where this has been a terrible problem. The immune response from the skin delivery system is even better than from an intramuscular injection, something to do with the prevalence of the right kind of immune cells there. Because the little micron-needles use a dry form of vaccine, it is more stable in storage than the injectable sort. The patch could be administered by non-experts or even sent home to be applied privately by the patient.

The patch has been testing well in animals. It will be a while before it is available for people.

This Too

This, Too:

Via T99's introduction, I found this little piece of playfulness.



This is why it is still worth trying to find a way to hold it all together.

Njal 2

The Saga of Burnt Njal, Discussion Two:

We are reading The Saga of Burnt Njal, and this week we are discussing sections 21-37. Next week we will talk about sections 38-53.

Now we're starting to get into the meat of the story. Sea battles! Murders! But also lawsuits, with poetry:

"Yes, so must it be, this morning --
Now my mind is full of fire --
Hrut with me on yonder island
Raises roar of helm and shield.
All that bear my words bear witness,
Warriors grasping Woden's guard,
Unless the wealthy wight down payeth
Dower of wife with flowing veil."

I imagine that some of you found it very satisfying to see Hrut repaid in kind by Gunnar. Note that Gunnar is a good man, though, and treats Hrut this way largely because it was how Hrut behaved himself. Toward Njal, his friend, Gunnar takes no advantage: they strive hard to be fair with each other, and to make peace on terms the other can manage.

Here we also begin to encounter the feuding of the wives. It is important to note that Bergthora is entirely in the right -- it may not be obvious, because they seem to be going eye-for-an-eye in murdering each other's servants and friends. However, the initial cause of the dispute was Hallgerda taking offense at Bergthora asking her to move down the table to make room for another guest in Bergthora's hall. Bergthora had a perfect right to order her own household, and to settle questions of precedence. Hallgerda's insults escalate the issue, and are repaid in kind. Gunnar refuses to fight in her unjust cause, but takes her home: so she escalates further, to sending a wicked man to murder a well-loved member of Njal's household.

This feud will continue to escalate through next week's readings. It is important to keep track of the quality of men on each side: both their social standing and reputation. So, ask yourself both: are they thrall or free? Are they honored men, or men distrusted and scorned?

What did you think of this week's readings?

The Common Law?

The Common Law?

Instapundit put up a poll asking about the design of this new DOJ website. I'm not sure that design is all that important in a DOJ website; but if we are going to talk about it, the one point of the design that bothers me is the quote they put up at the top of the page:



Apparently this phrase is carved in stone on the DOJ building, so putting it on the website is not a big deal by comparison; but what a strange sentiment! Common law (which is to say, the decisions of courts and precedents) has little to do with "Mankind" or "the People," and everything to do with judges and lawyers. It is their will, in other words, insofar as it is "will" instead of the interpretation of positive law.

Insofar as it is "will" in the judicial sense, American "common law" should be entirely guided by our Constitutional law. It is the Constitution that is the expressed will of the People -- not "Mankind," which includes a lot of folks who are not part of the American "We, the People." It is the upholding of the Constitution that the DOJ ought to be thinking of as its chief mission.

Apparently the quote drew other eyes than mine. The Spectator asked after it, and came up with the following answer.

Another DOJ lawyer says, "It's taken from an inscription along one of the outer walls of the department ["The common law derives from the will of mankind, issuing from the life of the people, framed by mutual confidence, and sanctioned by the light of reason"], but no one is sure where the quote came from."

The quotes that ring the building were selected during the construction process back in the administration of President Franklin Delano Roosevelt. Some attorneys believed the quote is pulled or adapted from the writing of Sir William Blackstone, the 18th Century British jurist, who wrote the Commentaries on the Laws of England, which influenced not only British law, but also the American constitutional and legal system. But other Department of Justice employees say the quote originates from British lawyer, C. Wilfred Jenks, who back in the late 1930s and after World War II was a leading figure in the "international law" movement, which sought to impose a global, common law, and advocated for global workers rights. Jenks was a long-time member of the United Nation's International Labor Organization, and author of a number of globalist tracts, including a set of essays published back in 1958, entitled The Common Law of Mankind.

Most telling: Jenks, as director of the ILO is credited with putting in place the first Soviet senior member of the UN organization, and also with creating an environment that allowed the ILO to give "observer status" to the Palestinian Liberation Organization, and to issue anti-Israeli statements, which precipitated efforts by the U.S. Congress to withdraw U.S. membership from the ILO. The U.S. actually did withdraw in the mid-1970s due to the organization's leftist leanings.

"It was Jenks's efforts that helped make the ILO a tool of the socialist and communist movement," says one of the DOJ lawyers. "We used to joke about how fitting it was that this was Janet Reno's favorite quote to use in speeches, and now the Obama folks think it encapsulates out department's mission."

Suggestions to highlight quotes from the U.S. Constitution or Bill of Rights or quotes from the Founders, the Federalist Papers or prominent American jurists were quickly shot down by the Department of Justice's media and new media teams, according to DOJ sources familiar with the design process, and the White House communications shop was given input to the overall design as well.

So it's an old quote, from a source no one can quite identify: the Spectator's attribution to Communists is weak, though not wholly implausible. It is a quote that apparently is highly inspirational to people like Janet Reno and the current White House.

Perhaps a small matter; perhaps just a window into their thoughts.

The Borderline Sociopathic Blog For Boys: Real Men Of Genius: Potato Chips From A Microwave

Real Men Make Their Own Potato Chips

On The Borderline Sociopathic Blog For Boys, a one-minute tutorial for homemade potato chips from the microwave. "Sometimes, when a real man is standing in his tidy-whities in the kitchen watching football and eating cold Beefaroni from the can, he gets the urge for a second course. This is that man. That is this course."



Other excellent video clips there, too. A 30-second clip of Sam Rockwell dancing reminds me to say that "Moon," a 2009 film starring Rockwell and directed by Davie Bowie's son, Duncan Jones, is well worth watching if you're trying to think what to order from NetFlix.

Apples and Oranges

Apples and Oranges

Assistant Village Idiot never seems to fail to have something interesting and useful to say. This week, he mined a couple of excellent comments from a discussion at Volokh about whether libertarians' natural home was with liberals or conservatives:

[M]ost liberals compare real markets to idealized governments.

and

A benevolent government is better than a malevolent market, but neither of those extremes exist.

If you scroll a little further down in his site, you'll be treated to a wonderful YouTube song.

The Basket Case of Asia

Starvation

While pundits in the U.S. prattle about the epidemic of obesity among the poor, North Korea shows us what real poverty looks like. In the mid- to late 1990s that country managed to starve something like 10% of its population to death. While conditions had been slowly improving over the next ten years, the government destroyed its tiny fledgling private markets last November. Per the Guardian, "With less than 24 hours notice, all of the money in circulation was abolished and the markets closed. People were issued with a limited quantity of new money to buy subsidised food from state stores."

Now famine looms again. After the currency was destroyed, inflation caused an abrupt doubling in food prices. Even privileged officials who used to appreciate gifts of Scotch from visiting aid workers are now begging for rice on the next visit. North Korea's per capita spending on healthcare (which is theoretically provided free of charge) is 50 cents a year, one-tenth of Burma's. Surgeries, such as amputations, are performed without anesthesia. Five percent of the population is infected with tuberculosis.

It takes many years of effort to produce this kind of failure. In the late 1950s North Korean farms were collectivized. For some decades, subsidized imports from the USSR permitted a conversion to electrically driven irrigation, chemical fertilizers,diesel-powered tractors, and massive earth-moving to create terraced fields. After the collapse of the Soviet Union, however, the subsidized imports were cut off.

In 1992-1993 the North Korean media began to argue the benefits of having only two meals a day as opposed to the traditional three, claiming the latter was unhealthy and excessive. . . . However, the North Korean government did not follow the example of China or Vietnam, where the return to private agriculture led to an instant revival in food production. In the early 1990s the Pyongyang leaders saw how the reformist Communist governments of East Europe had been wiped out, and they considered any reform potentially dangerous to their own survival.

In 1995, the entire Korean peninsula was struck by disastrous floods. While the economic impact on South Korea was negligible, North Korea never recovered. Its already meager food production was cut in half.

The most recent plunge into famine seems to have been caused by pure human stupidity, with scant help from natural disasters. Per a March 2010 L.A. Times article:

The idea behind the [November 2009] currency exchange, economists say, was to confiscate the cash of people who had become relatively rich selling on the private market and to restore the equality espoused by the communist system. . . . Immediately after the currency revaluation was announced, police shut down the markets where people had been buying most of their food. In theory, people were supposed to buy it from state stores at subsidized prices. But the state stores had no food and people were forced to scrounge for whatever they could purchase at exorbitant prices from black marketeers. . . . By the end of December, North Korean authorities had retracted the ban on markets. But the merchants had lost all their cash and couldn't restock their merchandise.

Several months later, a 77-year-old apparatchik was blamed for the currency-destroying policy and executed by firing squad, an action that, despite its popular appeal, did nothing to address the famine.

Will anything change this time? A woman from the border town of Musan told the L.A. Times: "My son thinks that something might happen. I don't know what, but I can tell you this: People have opinions. . . . It is not like the 1990s when people just died without saying what they thought." But a 28-year-old North Korean, who told of children starving, offered a different take: "I don't doubt [Kim Jong-Il's] good intentions. It is the people under him who are corrupt." The L.A. Times reported that North Koreans on the whole blamed the 1990s famine on U.S. sanctions. As one escapee to China explained, in North Korea "even little children know you are a bad person if you talk that way about the leadership. It is hard to change that mind-set."

Codevilla

On Dr. Codevilla's Article: "America's Ruling Class and the Perils of Revolution"

Dr. Angelo Codevilla, professor emeritus of international relations at Boston University, has written an interesting piece. Some of it will occasion much argument and debate about how to refine, or whether to reject, parts of his picture; but some of it is very clear and difficult to argue against. I will excerpt those parts here, as a foundation.

On the Ruling Class:

Today's ruling class, from Boston to San Diego, was formed by an educational system that exposed them to the same ideas and gave them remarkably uniform guidance, as well as tastes and habits. These amount to a social canon of judgments about good and evil, complete with secular sacred history, sins (against minorities and the environment), and saints. Using the right words and avoiding the wrong ones when referring to such matters -- speaking the "in" language -- serves as a badge of identity. Regardless of what business or profession they are in, their road up included government channels and government money because, as government has grown, its boundary with the rest of American life has become indistinct. Many began their careers in government and leveraged their way into the private sector. Some, e.g., Secretary of the Treasury Timothy Geithner, never held a non-government job. Hence whether formally in government, out of it, or halfway, America's ruling class speaks the language and has the tastes, habits, and tools of bureaucrats. It rules uneasily over the majority of Americans not oriented to government.

On the relative success of our political parties:

When pollsters ask the American people whether they are likely to vote Republican or Democrat in the next presidential election, Republicans win growing pluralities. But whenever pollsters add the preferences "undecided," "none of the above," or "tea party," these win handily, the Democrats come in second, and the Republicans trail far behind. That is because while most of the voters who call themselves Democrats say that Democratic officials represent them well, only a fourth of the voters who identify themselves as Republicans tell pollsters that Republican officeholders represent them well. Hence officeholders, Democrats and Republicans, gladden the hearts of some one-third of the electorate -- most Democratic voters, plus a few Republicans....

On the relationship of the majority to the government:

The polls tell us that only about a fifth of Americans trust the government to do the right thing. The rest expect that it will do more harm than good and are no longer afraid to say so.

While Europeans are accustomed to being ruled by presumed betters whom they distrust, the American people's realization of being ruled like Europeans shocked this country into well nigh revolutionary attitudes.

On why laws are so long today:

Laws and regulations nowadays are longer than ever because length is needed to specify how people will be treated unequally. For example, the health care bill of 2010 takes more than 2,700 pages to make sure not just that some states will be treated differently from others because their senators offered key political support, but more importantly to codify bargains between the government and various parts of the health care industry, state governments, and large employers about who would receive what benefits (e.g., public employee unions and auto workers) and who would pass what indirect taxes onto the general public. The financial regulation bill of 2010, far from setting univocal rules for the entire financial industry in few words, spends some 3,000 pages (at this writing) tilting the field exquisitely toward some and away from others. Even more significantly, these and other products of Democratic and Republican administrations and Congresses empower countless boards and commissions arbitrarily to protect some persons and companies, while ruining others. Thus in 2008 the Republican administration first bailed out Bear Stearns, then let Lehman Brothers sink in the ensuing panic, but then rescued Goldman Sachs by infusing cash into its principal debtor, AIG. Then, its Democratic successor used similarly naked discretionary power (and money appropriated for another purpose) to give major stakes in the auto industry to labor unions that support it.

On clearing the decks:

Reducing the taxes that most Americans resent requires eliminating the network of subsidies to millions of other Americans that these taxes finance, and eliminating the jobs of government employees who administer them. Eliminating that network is practical, if at all, if done simultaneously, both because subsidies are morally wrong and economically counterproductive, and because the country cannot afford the practice in general. The electorate is likely to cut off millions of government clients, high and low, only if its choice is between no economic privilege for anyone and ratifying government's role as the arbiter of all our fortunes. The same goes for government grants to and contracts with so-called nonprofit institutions or non-governmental organizations. The case against all arrangements by which the government favors some groups of citizens is easier to make than that against any such arrangement.

On the difficulties facing both sides in forcing the other to bend to its will:

Sweeping away a half century's accretions of bad habits -- taking care to preserve the good among them -- is hard enough. Establishing, even reestablishing, a set of better institutions and habits is much harder, especially as the country class wholly lacks organization. By contrast, the ruling class holds strong defensive positions and is well represented by the Democratic Party. But a two to one numerical disadvantage augurs defeat, while victory would leave it in control of a people whose confidence it cannot regain.

Certainly the country class lacks its own political vehicle -- and perhaps the coherence to establish one.

Indeed, what he is calling the "country class" is a "class" only in the sense that it is the class of people not part of what he is calling the "ruling class." It has some common interests as a result of being left out of the power structure; but aside from that, much that is incoherent.

One thing barely alluded to, but important: there is one national-level force that is not captured by the ruling class, which has internal coherence and an ethic that is drawn from and reverenced by the 'country class'; and of which the ruling class is extremely suspicious as a consequence.

Is It Crazy to Hope?

Sea Changes

Jonah Goldberg wonders whether the political world is on the verge of important change for the better:

For nearly a century now, the rules have said that tough economic times make big government more popular. For more than 40 years it has been a rule that environmental disasters -- and scares over alleged ones -- help environmentalists push tighter regulations. According to the rules, Americans never want to let go of an entitlement once they have it. According to the rules, populism is a force for getting the government to do more, not less. According to the rules, Americans don't care about the deficit during a recession. . . . And yet none of these rules seem to be applying . . . . Clinton proclaimed the era of Big Government was over, and left office quite popular. Barack Obama said, in effect, "Oh no it's not" . . . .

Maybe President Obama really can make the
tides run backwards.

Infotainment

Who Writes This Stuff?

Via Little Miss Attila, this "review" of the action series "World War II":

Probably the worst part was the ending. The British/German story arc gets boring, so they tie it up quickly, have the villain kill himself (on Walpurgisnacht of all days, not exactly subtle) and then totally switch gears to a battle between the Americans and the Japanese in the Pacific. Pretty much the same dichotomy - the Japanese kill, torture, perform medical experiments on prisoners, and frickin' play football with the heads of murdered children, and the Americans are led by a kindly old man in a wheelchair.

The comments are good, too, going on to review spin-off series like the life and career of Richard Feynman, and the Korean conflict.

Jefferson Roots

Jeffersonian Roots:

Let's do three history pieces in a row: here's one on Jeffersonian thinking and its return to relevance. Consider it in light of our discussion from yesterday.

“No person shall…be deprived of life, liberty, or property without due process of law.” So reads a portion of the Fifth Amendment to the Constitution, part of the Bill of Rights passed by the First Congress and ratified by state legislatures, sponsored originally by Thomas Jefferson’s friend and political ally James Madison. It echoed, of course, Jefferson’s words in the Declaration of Independence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness.”

Madison and Jefferson followed the tradition of John Locke, the British philosopher whose Two Treatises on Government was taken as the justification for the transfer of power known as the Glorious Revolution of 1688-89—the subject of my 2007 book, Our First Revolution: The Remarkable British Upheaval That Inspired America’s Founding Fathers. Locke believed that men could be free only if their lives, liberty, and property were protected by the rule of law. And he believed that only men with property could be relied on to self-govern.

Rome and Bernie Finel

A Theory about Rome:

So, having just entertained a theory about feudal England, let's consider a question about Rome. Eric, I'm looking at you.

The problems facing the Roman Republic in the 1st Century BC were obvious for several generations before they resulted in the final crisis that lead to imperial rule. There were a large number of proposed solutions, some more fanciful than others, but it was precisely the apparent inability of the state to address problems that everyone recognized existed that destroyed the existing institutions. At the core, the Roman Republic faced two problems.

First, the growth of Roman power and the acquisition of an empire stressed the existing structure for managing provinces. The lack of a well developed colonial bureaucracy combined with the practice of annually appointing new provincial governors from the ranks of recent senior magistrates created massive instability. Significant elements of provincial administration – notably tax collection – were outsourced to private companies, and provincial governors saw their postings as an opportunity for self-enrichment, which was both a cause and consequence of the increasing cost of running for political office. The result was endemic corruption in Rome, and frequent instability in provinces as a consequence of the rapacious practices of tax farmers and governors. Particularly in the more recently acquired provinces in and around Anatolia and the Levant, this instability led to revolts and opportunities for external actors to weaken Roman control.

Second, for a variety of reasons that economic historians continue to debate, there was increasing income inequality....

As Roman historian in residence, what do you think of all this?

Liberty By Law

Liberty By Law:

I've encountered today an interesting article on the subject of how the Anglo-American tradition of liberty arose. We are keenly aware of the Greek, Roman, and even Germanic/Norse influences, but there is also an important fact arising from the Norman Conquest. The late Sidney Painter argues, in his article "Liberty and Democracy," contained within Feudalism and Liberty (Johns Hopkins Press, 1961) that our liberties arose from the rights of feudal vassals -- that is, that originally these rights were earned by military service, and were protected as part of that contract. In the case of a dispute between the king and a vassal about the terms of the contract, the question was resolved by the vassals in common; and feudal service was very much a two way street, with each side owing the other certain duties.

In much of Europe, the nobility and knighthood remained a separate and special class. Not so in England:

When William the Conqueror took possession of the English crown he organized it as a complete feudal state. But England had a large population of freemen in addition to the mass of the unfree and the Norman kings never made any legal distinction between knights and other freemen. The freedoms which were inherent in feudal vassalage went to all freemen as vassals, direct or indirect, of the king...

The right of all freemen to the privileges of vassals was clearly accepted in England from the Conquest, but found its first clear expression in the Magna Carta. This document was stated to apply to all freemen. It also contained in specific form a statement of the most basic of all liberties -- the right to due process of law.

Thus in England as the unfree became free they acquired the same legal status as knights of the feudal world. Individual liberty was part of the fundamental law.

He goes on to point out some exceptions to his general thesis: for example, no one had the right to 'freedom of religion' until after the Reformation; freedom of the press is likewise a much later invention (and indeed, there was no printing press in 1066).

The English kings went on to further conquests in Scotland, Ireland, Wales, and so forth; thus they spread this idea abroad.

It's an interesting thesis by a historian of the Medieval period. Now compare it to Starship Troopers, which is on the recommended reading list for Marines and the Navy both. The idea being put forth always had a kind of intrinsic appeal, didn't it? The things we call the rights of citizens feel like they ought to be earned, through service -- especially military service.

Perhaps this is why: because that was always the original bargain.

White Flash

White Flash:

There seems to be a scripting error with the site; T99 reported it, and I've encountered it as well. The screen suddenly goes white, and sometimes a popup window says something about needing to enclose a script in body tags.

I've looked at the code, and removed all the scripts except the one for the comments, which is within the body tags. I'll continue to see if I can figure out why this is happening.

Intellectuals

Intellectuals:

In The New Republic:

Although it’s deeply politically incorrect to say so, intellectually, things were better under the Bush administration.

I could think of lots of worse things to be doing than to be making armor in Poland.

LUBLIN, Poland (Reuters) – Just like his Medieval counterparts 600 years ago armourer Tomasz Samula has hardly any time to outfit his knights before battle commences.

Samula is racing to add the final touches to the metal breastplates, helmets, gloves and other accoutrements needed by the Lublin knights before they take part in re-enacting Grunwald, one of the largest battles of the Medieval age.

I imagine Lars and Grim will appreciate this item.

Respect and Women

Respect and Women:

I've been following Cassandra's despair over this nonsense, and it occurs to me that someone should point out a couple of things to any vulnerable young men in danger of believing in Roissy. The first is that Roissy may be dumb enough to believe what he's writing, but his picture of human psychology isn't even accurate when he's describing himself. He says, that is, that all male 'attention seeking' is really about trying to obtain sex.

In fact, however, all his writing about sex is really to obtain attention. His attempt to reduce all human activity to sexual longing is false on its face.

The second thing that ought to be pointed out, to a young man despairing of finding love, is that the model is entirely wrong about what women want. What women look for in a man is respect.

I do not mean merely the obvious: that women want a man who respects them, or that they want a man who respects women. What is at least important is that they want a man who respects himself. They want a man who aspires to things, because he wouldn't respect himself if he didn't. They want a man who treats himself like a man of honor, which means that he behaves like a man of honor. That means he takes his word seriously, and does his duty. If he also treats women with honor and respect, he will not lack for love from women of worth.

That is simply said, but done with much labor. It is far harder than trying to fool them into thinking you might be worthwhile. Yet you can fool even a foolish person only for so long; the price of relying on that tactic is that you cast away the thing that really mattered, which was love. Oh, I know you're supposed to believe that love isn't what you "really" want; but deep down, you know the truth.

Courtship Rite

Threats or Promises?

As the November elections approach, we hear a good deal of doubt about whether they can be expected to make a difference, or whether the new pols will fall prey to the same temptations as the old once in office. I worry a lot, as do many, about whether you can make a democracy work when a slim majority can vote to require the slim minority supply their material needs, or when a politician's best chance of being elected is to promise short-term perks no matter the long-term consequences. Then this week's controversy erupted over whether the President did or did not personally guarantee that passing the Stimulus Bill in 2009 would prevent unemployment rates from hitting 9%, and whether that should be construed as a promise or merely an "unenforceable" prediction.

It reminded me of one of my favorite science fiction novels, "Courtship Rite." Part of the setup in this imagined world is that the leader is called the "Prime Predictor," and earns his post not by favoritism or descent but because the predictions he has deposited in the official archives have proved more accurate than those of any of his countrymen. The Prime Predictor presides over a council. Each citizen is given a vote in council proportionate to his personal constituency, defined as those loyal friends whom, on being challenged, he can list by name and detailed concerns. A citizen who can identify no constituency must remain childless or leave the clan.

In this hypothetical society, promising goodies that you can't deliver is instant disaster, as is winning support for a policy by predicting a successful result that does not materialize. It doesn't help to have good explanations for why the predicted result doesn't materialize, unless you accurately predicted the obstacles, too. A side benefit is the imagined society's extreme care taken in the negotiation of contracts, where the emphasis is on finding an agreement that most accurately embodies the expectations of both parties and is highly unlikely to disappoint either. Tricking someone into a bad deal is self-defeating when your political power depends on your public predictions having come true.

Folías de España

Folías de España:

I'll join Eric in giving honor to the Spanish for their victory in soccer, though to my mind the far greater honor is in having inspired this tune.

La Belle Homicide:

There is a particularly awesome version of this on this record, but I see no version online. It is amazing; this video is a small hint of what it manages.

A Lost Bird

From the writings of the Venerable Bede, an analogy from an ancient British pagan. It comes from the period of the conversion of Northumbria, under St. Edwin, king of that land in part of the seventh century. (It happens that I was born on his feast day.) The conversion was by conquest, but the story is a fairly insightful image for thinking about the human condition:

The present life of man, O king, seems to me, in comparison with that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter amid your officers and ministers, with a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying at one door and immediately out at another, whilst he is within is safe from the wintry storm; but after a short space of fair weather he immediately vanishes out of your sight into the dark winter from which he has emerged. So this life of man appears for a short space, but of what went before of what is to follow we are utterly ignorant.

So the bird flies into our hall, and we see it come; and we see it pass through our hall, lit by our fire; and then it flies out the other end, and we know no more of it. This is like the soul, which comes from who knows where? And where does it go?

G. K. Chesterton had one of his Danes re-tell the story in The Ballad of the White Horse:

‘For this is a heavy matter,
And the truth is cold to tell;
Do we not know, have we not heard,
The soul is like a lost bird,
The body a broken shell.

‘And a man hopes, being ignorant,
Till in white woods apart
He finds at last the lost bird dead;
And a man may still lift up his head
But never more his heart.

Chesterton's version goes beyond the pagan story, which begins and ends in honest mystery: it allows the soul extinguished, even as a concept, by 'cold truth' that comes at the end of 'being ignorant.' Guthram, the great king, has come to believe this. He sings that his wars are waged for no other reason than to try to drive the memory of this thought from his mind.

After his poem, Alfred takes the harp. He sings boldly, but:

And the King, with harp on shoulder,
Stood up and ceased his song;
And the owls moaned from the mighty trees,
And the Danes laughed loud and long.

The first time I read the Ballad of the White Horse, I found this entire book an annoying bit of sermonizing in an otherwise rousing tale of war and adventure. I've come to realize that, instead, this book is the heart of the work.

The Twelfth of July

On the Twelfth of July:

I nearly forgot.



"King Billy" would be William of Orange, who came to fight the Jacobites of the Scottish, Stewart line in their last great stronghold in the year 1689. Later the Scots thought better of it, and gave the Stewarts two more good tries, in 1715 and again, for the famous "Bonny Prince Charlie," in 1745.

Didn't work out. But as the man said: "May have been the losing side; still not convinced it was the wrong side."

World Cup Result.

The round table. Or hall. Or something like that.

Researchers exploring the legend of Britain’s most famous Knight believe his stronghold of Camelot was built on the site of a recently discovered Roman amphitheatre in Chester.

Wisdom and Education

Wisdom and Education:

Here's an article that jumps right into Neo-Platonism as it affects a current debate among scientists.

Is there such a thing as wisdom -- a thing, stuff, an abstract entity -- or are there only wise individuals and wise actions and attitudes, these latter not exclusively the possession of the individuals in question given that even fools can sometimes be wise?

This question is a significant one, because it bears on the enterprise of "wisdom studies," a parallel endeavour to the "happiness studies" now big in the neuropsychologically-informed social sciences. (And there too the question has to be: is there such a thing as happiness, or only happy individuals and happy times and experiences, the latter not the exclusive property of the individuals in question, given that even the gloomiest of us can occasionally be happy?) If you aim to study wisdom, or happiness, presumably in the hope of finding out how we can all be wiser and happier, you had better be clear about the object of study; and, as Stephen S. Hall's Wisdom: From Philosophy to Neuroscience shows, that is hard to do.

I am somewhat amused by the persistence of this stumbling block, which was a major issue at the fall of Rome; again, during the return of Aristotle's writings following an early Medieval period dominated by neo-Platonists; again, as we were just discussing the other day, at the beginning of the Renaissance; again, in the nineteenth century when many of our ideas about language were being re-examined, and some of the old ideas of Peter Abelard were being independently rediscovered by men like Gottlob Frege; at several points in the 20th Century; and again, now.

In other words, it's one of the eternal stumbling blocks of philosophy: a basic metaphysical claim that both scientists and philosophers continue to dispute. Nor is this a "science v. philosophy" issue: there are scientists on both sides, and philosophers on both sides.

Science might be expected to shed some light on this question, and sometimes it seems like it is going to do so in a very helpful way. It may yet! Consider anger:

Lixing Sun, a professor of biology at Central Washington University, thinks we have a "fairness instinct." And he may be right. He maintains that high on the roster of human propensities is a "Robin Hood mentality" that characterizes our species and qualifies as one of those "mental modules" that evolutionary psychologists consider part of our likely biological inheritance. If so, our fairness instinct goes far beyond the pleasure we take in romantic tales of medieval Merry Men adventuring in Sherwood Forest. Sun believes that despite the fact of our specieswide social and economic disparities—perhaps in part because of them—human beings are endowed (or burdened) with an acute sensitivity to "who is getting how much," in particular a deft attunement to whether anyone else is getting more or less than one's self.

In a much-noted laboratory experiment several years ago, described in the report "Monkeys Reject Unequal Pay," the primatologists Sarah F. Brosnan and Frans B.M. de Waal trained capuchin monkeys to perform a certain task for which they received cucumber slices. The monkeys performed just fine, until they were permitted to see others being rewarded with grapes, a higher-value payment. Previously acquiescent, many of the cucumber-receivers promptly stopped participating, sometimes even throwing those measly, unfair cucumber payments out of their cage.

So: that suggests a neo-Platonist position, does it not? After all, monkeys are expressing "anger" over "unfairness" in just the same way as their not-very-close relatives, humanity. This suggests there might be some real set of qualities that capture "fairness," and that perhaps we can build systems to ensure these outcomes.

The problem is that the split isn't over data, but over how we interpret data. So, if I am instead a Nominalist -- that is, I don't think that "wisdom" or "fairness" are real, but just names -- I can point out that we humans are doing the observation and naming in both cases. Thus, you're just as free to be a Nominalist about this data. There's only one category, after all; and humans are making the rules about what data to include in that category.

If that's the case, then it's not clear that we could capture what "fairness" really is; indeed, by including the different case of monkeys in the category, we may be making it impossible to get at a system that approaches human ideals. (A system that ensured all people got equal numbers of grapes and cucumbers would not be very satisfying to humanity! We would prefer a choice.)

Here is one of the basic splits in our understanding of reality, then. Which of you are Realists, and which Nominalists? Don't be surprised if one position seems entirely and obviously correct to you, and the other preposterous on its face: that has very often been the case, for adherents on both sides, across the centuries.

Another good question, then: Why have so many smart people been so unable to see the reasons that so many other smart people have favored the other position?

Europe and Women

Europe and Women: A Day in the Life

Cassandra notes a story wherein France stands up for its vision of what a woman's rights are, and should be. As comments note, that right does not include the religious freedom to choose to veil in public; but it does include a freedom from being forced to do so. While not "optimal," as Mr. Axlerod might say, it's better than nothing.

Switzerland, however, has freed Roman Polanski. Their reasons for doing so appear to be that the US Justice Department did not correctly handle the Swiss legal procedure, by failing to properly answer Polanski's claim that he had already served his agreed upon sentence of 42 days of "observation." I'm sure that he did not enjoy his month and a half in jail. The fact is, however, that his offense included raping and forcibly sodomizing a girl who was not only smaller and weaker than him, and not merely a minor while he was an adult, but whom he also had weakened by giving her drugs and alcohol.

The law is rarely just, however, and this case may well have been decided upon the law. I suppose we're meant to feel good about that.

Spatial Thinking

Android Dreams

From Vanderleun, this Smithsonian article about imposing virtual maps on sensory input:

Hold an electronic tablet up as you walk along a street, and it will show an annotated overlay of the real street ahead—where the clean restrooms are, which stores sell your favorite items, where your friends are hanging out. Computer chips are becoming so small, and screens so thin and cheap, that in the next 40 years semi­transparent eyeglasses will apply an informational layer to reality. If you pick up an object while peering through these spectacles, the object’s (or place’s) essential information will appear in overlay text. In this way screens will enable us to “read” everything, not just text. Last year alone, five quintillion (10 to the power of 18) transistors were embedded into objects other than computers. Very soon most manufactured items, from shoes to cans of soup, will contain a small sliver of dim intelligence, and screens will be the tool we use to interact with this transistorized information.

iPhone already has apps that create overlays on reality in very handy ways. One is an app that listens to a song on the radio and tells you what it is, which I consider pure magic I've been waiting for all my life. Even better, there is an app that can identify a tune that's being hummed in the roughest and most incompetent way.

I thought there was another app that lets you point the screen at the night sky and see a superimposed constellation map, but it turns out it really uses your GPS-determined location to load a map of the sky you ought to be looking at, rather operating directly off of the visual input. Pretty nifty anyway.

The Smithsonian article also offers this view of the increased powers of intellectual synthesis that may result from web-surfing:

Books were good at developing a contemplative mind. Screens encourage more utilitarian thinking. A new idea or unfamiliar fact will provoke a reflex to do something: to research the term, to query your screen “friends” for their opinions, to find alternative views, to create a bookmark, to interact with or tweet the thing rather than simply contemplate it. Book reading strengthened our analytical skills, encouraging us to pursue an observation all the way down to the footnote. Screen reading encourages rapid pattern-making, associating this idea with another, equipping us to deal with the thousands of new thoughts expressed every day.

My own experience is that following links sometimes fragments my attention and leads me down rabbit holes, but it also encourages me to connect many ideas I might not otherwise have done. I suppose there's the danger of turning into one of those guys who's always muttering about how "it's all part of the pattern: the Freemasons, Obama's birth certificate, fluoridation."

Hooray!

Good news.

http://www.telegraph.co.uk/news/uknews/7883874/Historians-locate-King-Arthurs-Round-Table.html

Church Music

The Wedding Feast

Here's something from Assistant Village Idiot that reminded me of what we were talking about the other day, the metaphor of music or dance as Heaven:

One of my repeated themes of the last year is that worship is not something we create on Sunday mornings. Worship is going on all the time in heaven, and our worship is an attempt to connect with that - to become part of it, learn the steps and the songs. If you remember the descriptions of heaven as a wedding feast, then the idea of learning all those line dances, preparing for the songs that have special meanings at various parts of the ceremony, and looking forward to drinking almost too much except now you actually have good judgment, can begin to see how the combination of pentecostal enthusiasm and liturgical familiarity might work.

The Anchoress (h/t Little Miss Atilla) hosted a long discussion the other day about the role of music in church services, during which lots of people got to air their frustrations with the trend in hymns in the last forty years or so. The point of the article was to ask readers to identify their ten most-hated hymns, but a lot of the discussion was equally about why some music works better than others. (I was surprised to hear that even what I think of as traditional old Episcopal hymns were a hotbed of heresy from the point of view of Catholics, but there you are! My education in most of what separates Catholics from Episcopalians is spotty, aside from obvious things like the authority of the Pope.)

Salute!

Let us Render a Proper Salute!

I saw this photo over at the Cold Steel Blog.



Like you, I assumed he was planning on cleaning that boar with that knife.

Nope. That's what he killed it with.

One of these:



Now that's a man.

Adjuncts

The Adjunct Professor:

Grade inflation continues apace, but the amount of time students spend studying continues to fall across the board. Some theories as to why this may be the case include this:

Mother Jones commenter Lisa argues, "Rise in numbers of temporary, adjunct faculty, who teach many, many courses, and are terribly vulnerable to course evaluations (that's me, by the way). One can only assign so much work and expect to be invited back to teach -- plus, if you assign it, you have to read it and/or grade it yourself, which, when you're teaching four or five classes on multiple campuses, becomes impossible. This has become the bulk of university teaching[.]"

How vulnerable are adjunct professors to student comments? So vulnerable that a professor of Catholic studies can be fired for teaching Catholic doctrine:

The University of Illinois has fired an adjunct professor who taught courses on Catholicism after a student accused the instructor of engaging in hate speech by saying he agrees with the church’s teaching that homosexual sex is immoral.

The professor, Ken Howell of Champaign, said his firing violates his academic freedom. He also lost his job at an on-campus Catholic center.

Howell, who taught Introduction to Catholicism and Modern Catholic Thought, says he was fired at the end of the spring semester after sending an e-mail explaining some Catholic beliefs to his students preparing for an exam.

His email has been published for consideration. It's not great as a teaching tool -- it's generally not good academic practice to say things like, "I won't go into details here but a survey of the last few centuries reveals..." in academic discourse. Cite your sources!

On the other hand, (a) he is teaching a Catholic doctrine, as a professor of Catholic studies, and he's broadly correct about the doctrine; and (b) he raises some good points about some bad thinking prominent in current American thought. It really is the case that we, as a culture, have trouble separating people and actions. We see this all the time; if a Bill Clinton does something wrong, rather than saying that we approve of him in spite of his misdeed (which we condemn), we say either that the misdeed proves he is a wicked man outright; or we rush to find a way to explain his misdeed so that it isn't wrong at all. Just a few examples I remember hearing at the time: 'He was just being a gentleman in committing perjury to protect a young woman's reputation'; 'He was under a lot of stress from all the good he was doing'; 'She was a stalker, so it was really the fault of the person I don't approve of instead of the one I do'; 'It was a private matter that should not be subject to public moral evaluation.'

That approach to moral thought impoverishes us, as we lose the ability to condemn even clear wrongs like perjury and adultery. We all remember the rush of the feminist leadership to stand with Bill Clinton, and smooth away the faults of his betrayal of his wife and abusive advantage-taking of a young woman awed by his power and position. It is just as harmful from the other side, however: those who use the misdeed to condemn the whole man end up missing his good qualities. I was guilty of this myself; with time to reflect, his positive qualities have become more apparent.

Honest attempts at teaching that kind of lesson to college students, who are still young enough to be full of fire -- likely to rage, at times, against things they don't like to hear -- means you will occasionally draw some negative comments. These may be quite fiery. Yet this is what tenure was for: to ensure that one could honestly teach even controversial positions without fear for losing one's job.

Tenure led to some 'untenable' consequences, especially in terms of finances, but it needs to be replaced with something that protects this basic idea. If we've come to the place that a Catholic professor of Catholic studies teaching an introduction to Catholic thinking can be fired for expressing Catholic doctrine, we've gone too far. Students were supposed to be challenged to think about these principles, not have their own prejudices catered to by the professor. If it were a Muslim professor of Islamic studies teaching an introduction to Islam, we wouldn't think of firing him for expressing agreement with some point of shariah, and nor should we. If we want to learn about why people believe in shariah and are willing to structure their lives around it, we need honest teachers.

It would also help if students weren't so convinced that the professor's job is to give them A's while making them comfortable. Since it's unlikely we will persuade the students to feel that way, however, the next best thing is to ensure that professors who hold them to high standards -- and who make real attempts to teach controversial or difficult subjects -- will not be fired for doing what is, in fact, their job.

A Revolutionary Battle

A Revolutionary Battle:

Via Red State.

A Kindred Spirit?

A Kindred Spirit?

My Chinese is still good enough to recognize that the first two characters read "Middle Ages." It's a collection of medieval music, apparently from a Chinese speaker with most excellent taste.

I have a Chinese-language book on the Vikings, to tie this in with the post below; as well as a French-language edition of the same book, which I bought because I could read only small amounts of Mandarin even when I was there encountering the language daily. (The book is available in English as well; but the French appears to be the original. Amazon does not appear to sell the Chinese edition, if it is still in print, but I still have mine.) I bought the Chinese version to loan to my students who were interested in Western culture and history; it was one of a very few books I ever found on the subject available in Mandarin.

It's good to see interest in these topics across the sea. Japanese and Western cultures harmonize on a number of points, but China had a very different cultural opinion on warriors. Witness the old Chinese saying, "You don't use a good man to make a soldier, just as you don't use good iron to make nails"! Yet the Beijing opera tradition, which has infected Hong Kong cinema (and, these days, everything everywhere) has invigorated Chinese interest in their traditional martial arts probably far beyond what it was during the Middle Kingdom's own Middle Ages.

UPDATE: If my Chinese friend should backtrack the link to his site, here is a video he might like that I don't think he has:

J.A. Dalza - Calata ala Spagnola from Valéry Sauvage on Vimeo.

Njal's Saga, First Week Discussion:

Image from here.

We are reading The Saga of Burnt Njal. This week we are to discuss sections 1-20. By the end of these sections, the two main characters of the saga are introduced: Gunnar and Njal himself. Let's look at their base descriptions, along with the notes provided.

Gunnar:

There was a man whose name was Gunnar. He was one of Unna's
kinsmen, and his mother's name was Rannveig (1). Gunnar's father
was named Hamond (2). Gunnar Hamond's son dwelt at Lithend, in
the Fleetlithe. He was a tall man in growth, and a strong man --
best skilled in arms of all men. He could cut or thrust or shoot
if he chose as well with his left as with his right hand, and he
smote so swiftly with his sword, that three seemed to flash
through the air at once. He was the best shot with the bow of
all men, and never missed his mark. He could leap more than his
own height, with all his war-gear, and as far backwards as
forwards. He could swim like a seal, and there was no game in
which it was any good for any one to strive with him; and so it
has been said that no man was his match. He was handsome of
feature, and fair skinned. His nose was straight, and a little
turned up at the end. He was blue-eyed and bright-eyed, and
ruddy-cheeked. His hair thick, and of good hue, and hanging down
in comely curls. The most courteous of men was he, of sturdy
frame and strong will, bountiful and gentle, a fast friend, but
hard to please when making them. He was wealthy in goods.


ENDNOTES:

(1) She was the daughter of Sigfuss, the son of Sighvat the Red;
he was slain at Sandhol Ferry.
(2) He was the son of Gunnar Baugsson, after whom Gunnar's holt
is called. Hamond's mother's name was Hrafnhilda. She was
the daughter of Storolf Heing's son. Storolf was brother to
Hrafn the Speaker of the Law, the son of Storolf was Orin
the Strong.

Njal:

There was a man whose name was Njal. He was the son of Thorgeir
Gelling, the son of Thorolf. Njal's mother's name was Asgerda
(1). Njal dwelt at Bergthorsknoll in the land-isles; he had
another homestead on Thorolfsfell. Njal was wealthy in goods,
and handsome of face; no beard grew on his chin. He was so great
a lawyer, that his match was not to be found. Wise too he was,
and foreknowing and foresighted (2). Of good counsel, and ready
to give it, and all that he advised men was sure to be the best
for them to do. Gentle and generous, he unravelled every man's
knotty points who came to see him about them. Bergthora was his
wife's name; she was Skarphedinn's daughter, a very high-
spirited, brave-hearted woman, but somewhat hard-tempered. They
had six children, three daughters and three sons, and they all
come afterwards into this story.


ENDNOTES:

(1) She was the daughter of Lord Ar the Silent. She had come
out hither to Iceland from Norway, and taken land to the
west of Markfleet, between Auldastone and Selialandsmull.
Her son was Holt-Thorir, the father of Thorleif Crow, from
whom the Wood-dwellers are sprung, and of Thorgrim the Tall,
and Skorargeir.
(2) This means that Njal was one of those gifted beings who,
according to the firm belief of that age, had a more than
human insight into things about to happen. It answers very
nearly to the Scottish "second sight."

We can see, as Mike noted, that parentage and families are very important: we don't just learn about the personal qualities of our heroes, but about their parentage on both sides of the family. The notes say what the original listeners would have known, about which families and to what great historic heroes their parentage may tie them.

What did you think of the first week's readings? Next week, we'll do the next section, 21-37.

You're Bound to Pass Sooner or Later, So Here's Your Diploma

Fake Tests, Fake Schools

The Texas Education Agency must be staffed with refugees from the Enron smoke-and-mirrors factory -- except that the Enron guys were reputed to be "the smartest guys in the room," whereas these people in TEA are . . . I can't even describe it. You be the judge:

A Texas legislator grilled a TEA hack last week about how Texas students who had failed every single question on a standardized ("TAKS") test could have been scored as "passing." These passing scores evidently caused the number of schools ranked as first- or second-rate in the state's four-tiered system almost to triple in a single year. How did this work?

Simple. Instead of old-fashioned grading, they used the new "Texas Projection Measure." Under this measure, "nearly half the 1 million TAKS tests that had been failed [were counted] as passing for the purpose of rating schools and districts." You might think this had something to do with counting a performance as passing on the ground that it at least was an improvement from the even more dismal performance of the year before. Alas, no. The measure "looked only at last year's scores and, based on a formula devised from thousands of prior results, projected that children who pass reading or math [tests] were likely to pass other tests in future years." In other words, we'll pass you because this formula says that if you passed a test in subject A, you're very likely to pass a test in subject B at some point in the future.

It gets worse. The formula is not even based on identifiable trends in low-performing students in situations where improvement has been documented in the past. No: the formula is based on overall trends among all children who take the TAKS test, from the ones who ace it down to the ones who flunk it. In general, kids do tend to do better on tests from year to year, thank goodness. However, if you consider only the kids who flunk a particular test, the "Projection Measure" is about 50% accurate in predicting that they'll eventually pass that same test. So the thinking apparently is, since about half the kids who flunk can be expected to do better at some point in the future, why not go ahead and count all of them all as "passing" right away?

The author of the article wonders about the same question that so often engages us here: lunacy or malice? Could Texas education officials really be stupid enough to buy this kind of metric, or are they cynically manipulating any and all data in furtherance of the one true aim, which is to maximize funding?

But, as one commenter noted, what's the real difference between this and the system of vague expectations of future merit that resulted in both Barack Obama's Oval Office and his Nobel Prize? Wishin' makes it so.

Yay 10th

Yay, 10th Amendment!

Or, a gay "marriage" ruling I might be able to support.

We all know that marriage as an institution has nothing to do with homosexuality. Saying this is not an expression of prejudice, but a simple statement about an institution that is as old as mankind. It has been practiced in many different ways in many different places, but never in human history until the current generation did anyone think it could be, or ought to be, applied to one's same-sex lover.

Many of us generally oppose attempts to revise or undermine the basic institutions of society; as an instinct, we believe that such institutions are what hold up the world. This is at the heart of the revised Constitutionalism that underlies the Tea Party movement.

Nothing is more important to that movement than to get the Federal government to respect the traditional, intended limits on its power. Supporters of an ever-expanding Federal government believe, I think, that they are on the side of the Federal government. This is not so. Continual revising of the social contract undermines that contract. The chief danger to the Federal government, as to the Republic at large, is that it will expand until it must be resisted; that it will revise the social contract so often that a majority of Americans become alienated from that contract, and no longer believe it applies. If the Federal government holds to its traditional and Constitutional limits, it might last a thousand years. If it refuses, it may not last out this generation.

On the other hand, the same people often wish to have substantial liberty from institutions: freedom to associate with them, and freedom for the institutions to uphold their own standards independent of the passing whims of society; but not a requirement that individuals be subject to those institutions. One can marry or not, for example. If you don't like the terms, don't.

So here comes a movement that balances two of those instincts against the third. It offers a vigorous and much-to-be-desired rebirth of the 10th Amendment!

However, it undermines the institution of marriage by redefining it so far from its original core purpose -- that of establishing new families to provide wealth and security for the next generation -- that it is undefinable. Further, it will require all of us to play by someone else's rules: under Full Faith and Credit, what we end up with is not "each state may determine the laws of marriage," but "the lowest-common denominator will apply everywhere." Freedom of association is not being respected; what is disguised as a state sovereignty ruling actually undermines the ability of states to uphold the traditional standards. What it really does is empower any state that wishes to undermine those standards.

As Dad29 points out, there's no reason to believe that the 10th will be applied in this way anywhere else; this seems to be special pleading for gay "marriage," when viewed in context of Federal jurisprudence.

However, as Volokh points out, the same arguments could be applied to destroy the unconstitutional health care regime being imposed. And, actually, a whole lot of unwise Federal regulation falls under this heading.

So... do we get behind this or not?

Anti-B

Anti-Business:

The White House has had it.

The White House has launched a coordinated campaign to push back against the perception taking hold in corporate America and on Wall Street that President Barack Obama is promoting an anti-business agenda.

To fight back against this perception, the President has backed a new round of corporate tax cuts, grants for new small businesses, and begun combing the books for onerous regulations to repeal by Executive Order made a speech in which he says he's not anti-business. He has also instructed aides to make similar remarks whenever they are in front of cameras.

That should be enough, don't you think?

Ants & Grasshoppers

"The Austerity Contagion"

Bill Bonner, writing at the "Daily Reckoning" site I've been enjoying lately, asks what will happen if all the world's grasshoppers start acting like ants:

An economy can go on like this - softly, gently destroying savings...quietly bankrupting the government - for many, many years. That could be what is coming now.

But wait. The US Senate refused to extend unemployment benefits. Even in the US, Republicans are talking about "austerity." Paul Krugman is hopping mad, referring to a coalition of the "heartless, the clueless and the confused" that is refusing to go along with his "spend, spend, spend" agenda. All of a sudden, the Americans seem to be catching the "austerity" bug, too. Uh oh ... this could be a disaster for everyone. If everyone saves, who will use their savings? Who will spend? Who will keep the wheels of commerce turning? Who will keep the lights on in the malls and the grills hot in the restaurants?

What will happen if all the grasshoppers suddenly become ants ... and all of them go on a rampage of financial prudence? Wouldn't it cause a new economic Dark Age for the whole world?

Part of his answer is that deleveraging -- working through the debt realistically instead of kicking it down the road -- is worth doing despite the cost.

Insurgence

Insurgence:

To go with the music, this thought: "To be alive is to be a murderer."