But don't worry, he says:
“If you like your health care plan, your employer-based plan, you can keep it,” Mr. Biden told an AARP forum on Monday. “If you like your private insurance, you can keep it.”Well, gosh, that makes me feel so much better.
Where Have I Heard This Before?
Headline: "Joe Biden, Echoing Obama, Pledges to Shore Up the Affordable Care Act."
But don't worry, he says:
But don't worry, he says:
Privileged People Are The Ones Who May Not Speak
A follow-on to Tex's post. It's always struck me as ironic that the dialogue works this way: you can spend literal years using the phrases "Traitor!" and "Nazi!" without being charged with being divisive or with questioning someone's loyalty to America if you are on one side. If you are on the other side, raising a question about someone's loyalty to the American project is itself proof of your own racism or xenophobia or whatever -- even if they have themselves said very nasty things that might lead an unbiased observer to think that maybe they weren't very fond or very proud of the United States of America.
If you asked why, the answer would be that the ones being silenced were the privileged who had to be held to a higher standard for the good of us all. It was all very well for oppressed minorities to make reference to racial solidarity as a means of resisting their oppression, for example, but it could never do for the majority; that would lead to further and increased oppression. Because of the fact of privilege, then, the unprivileged deserved extra privileges that counterbalanced the privileges of the majority.
That rhetorical move (rooted in Rawls, I think) was persuasive to the majority for a long time, but it couldn't go on forever. For one thing, since 1965, the demographics have been shifting rapidly. The old assumptions about privilege were eventually going to have to be tested as majorities collapsed, and newcomers proved in many cases to do better than the native-born. Who, then, deserves the countervailing privileges? Perhaps the double-standards are obsolete?
The late Atlanta Journal-Constitution columnist Lewis Grizzard used to talk occasionally about migrants from the northern United States who moved South to escape oppressive weather, high cost of living, and massive taxation, only to complain about how 'backwards' they found the South. "If you don't like Dixie," he would say, "Delta is ready when you are." I hear similar sentiments from Texans today dealing with "California refugees." I hear similar sentiments from people in Brooklyn or Austin, for that matter, about richer people moving into the poorer neighborhoods and making them unaffordable for those who used to live there. It's no wonder that people get mad about folks moving here from Mexico and then raising the Mexican flag over American facilities. You can be from Mexico or Somalia, or you can be from New York or New Jersey or San Francisco; you can be born of whatever parentage. If you move somewhere and then gripe about how badly it compares to your earlier homeland, or go about trying to change it into your former homeland, someone is eventually going to ask you why you don't just go back if you liked it their way so much more.
The 'gentrification' complaint is allowed, though, with no one thinking it is really about race rather than wealth even when race plays a big factor in the complaints. Other complaints are not as freely permitted; some are painted as outright racist or as hate-speech. But it is the same complaint in all cases: it's about people of different cultures moving into an area and bringing changes the original inhabitants don't like, and may not be able to afford. It's about communities that exist being disrupted or destroyed or driven under by migration. Some of it's internal to the United States; some of it, the races of both migrants and the extant community are the same. Sometimes they're different, and when that happens race seems to be a bigger factor than it really is. The concerns are severable: even where the races and nationalities are the same, people raise the same objections.
Not everyone is allowed to do so without being demonized, though. That's a cultural double-standard that probably can't survive any longer than it has. For a long time it made sense to people in a larger, stronger majority as an article of justice. These days, there's not so much patience among the smaller, weaker, vanishing majority for being told they must swallow their concerns. Nor will those who long enjoyed a monopoly on the counterbalancing privilege surrender their own privileges lightly. These ugly fights are likely to be with us for a while.
If you asked why, the answer would be that the ones being silenced were the privileged who had to be held to a higher standard for the good of us all. It was all very well for oppressed minorities to make reference to racial solidarity as a means of resisting their oppression, for example, but it could never do for the majority; that would lead to further and increased oppression. Because of the fact of privilege, then, the unprivileged deserved extra privileges that counterbalanced the privileges of the majority.
That rhetorical move (rooted in Rawls, I think) was persuasive to the majority for a long time, but it couldn't go on forever. For one thing, since 1965, the demographics have been shifting rapidly. The old assumptions about privilege were eventually going to have to be tested as majorities collapsed, and newcomers proved in many cases to do better than the native-born. Who, then, deserves the countervailing privileges? Perhaps the double-standards are obsolete?
The late Atlanta Journal-Constitution columnist Lewis Grizzard used to talk occasionally about migrants from the northern United States who moved South to escape oppressive weather, high cost of living, and massive taxation, only to complain about how 'backwards' they found the South. "If you don't like Dixie," he would say, "Delta is ready when you are." I hear similar sentiments from Texans today dealing with "California refugees." I hear similar sentiments from people in Brooklyn or Austin, for that matter, about richer people moving into the poorer neighborhoods and making them unaffordable for those who used to live there. It's no wonder that people get mad about folks moving here from Mexico and then raising the Mexican flag over American facilities. You can be from Mexico or Somalia, or you can be from New York or New Jersey or San Francisco; you can be born of whatever parentage. If you move somewhere and then gripe about how badly it compares to your earlier homeland, or go about trying to change it into your former homeland, someone is eventually going to ask you why you don't just go back if you liked it their way so much more.
The 'gentrification' complaint is allowed, though, with no one thinking it is really about race rather than wealth even when race plays a big factor in the complaints. Other complaints are not as freely permitted; some are painted as outright racist or as hate-speech. But it is the same complaint in all cases: it's about people of different cultures moving into an area and bringing changes the original inhabitants don't like, and may not be able to afford. It's about communities that exist being disrupted or destroyed or driven under by migration. Some of it's internal to the United States; some of it, the races of both migrants and the extant community are the same. Sometimes they're different, and when that happens race seems to be a bigger factor than it really is. The concerns are severable: even where the races and nationalities are the same, people raise the same objections.
Not everyone is allowed to do so without being demonized, though. That's a cultural double-standard that probably can't survive any longer than it has. For a long time it made sense to people in a larger, stronger majority as an article of justice. These days, there's not so much patience among the smaller, weaker, vanishing majority for being told they must swallow their concerns. Nor will those who long enjoyed a monopoly on the counterbalancing privilege surrender their own privileges lightly. These ugly fights are likely to be with us for a while.
Shuttuppism
From Instapundit:
A few, a very few, have begun to realize that Podesta and Hillary’s polarization game (“Deplorables!”) has contaminated — and possibly rendered toothless — Democratic politics for years to come. It was only a matter of time until they began to use this tactic on each other.
Once Upon a Time
Sergio Leone, over a storied career, made two movies that began with the words "Once Upon a Time." The one he had actually wanted to make most is the one he made last, a piece about Jewish gangsters during Prohibition starring Robert De Niro. The earlier one, of 1968 vintage, was called "Once Upon a Time in the West." It is one of the great Westerns, with a closing sequence that summarizes the criticism of Modernism perfectly. The whole film celebrates and inverts the symbols of the Western, as Clint Eastwood -- Leone's most famous alumni -- later would do with his own "Unforgiven."
Now Quentin Tarantino is coming out with a movie called "Once Upon a Time in Hollywood," the soundtrack of which has been released. It features De Niro, actually, though it does not star him.. It contains tracks from both of the Sergio Leone films, in case the homage was not obvious enough. The film is set in the same era in which the earlier Leone film was made, 1969. It's built around Charles Manson, but I think it will doubtless be interesting if the soundtrack is any clue.
Tarantino is the only director whose films I always watch. The closest to that besides himself is Ridley Scott, but he sometimes turns out a production I'm not interested in seeing. Tarantino regularly produces films I don't think I'll be interested in watching, but find worthy when I get time for them.
Pulp Fiction is of course the greatest of his works, though. It was like "Once Upon a Time in the West" in that it has a closing sequence that is surprising and unexpected even given all the groundwork that was laid for it, and transformative to watch. The Bible verse isn't even real, but the idea of building a better and more virtuous life around scripture is taken so seriously that it is unlike anything else I've ever seen in a contemporary Hollywood film. I can't think how far you would have to go back in Hollywood's history to find so clear and unalloyed and expression of respect for the power of Christian faith to transform a soul in majestic ways.
The centrality of music remains the same in all of these films. The first time I saw Pulp Fiction, I walked out of the theater and went straight to a record store to buy the soundtrack. Tarantino has an ear for music. This time he includes some songs written and performed by Charles Manson himself. One of them was apparently recorded by the Beach Boys, about whom AVI has recently been writing. (They were a big favorite of my father's, as was the Kingston Trio. As a kid I always assumed that was Kingston, TN, since Dad was from Knoxville. So, as it happens, is Tarantino; that's why Knoxville turns up in his work sometimes.)
I'll be interested to see what becomes of this film. If you're interested in movies with strong musical selections set in 1969, by the way, let me re-up my recommendation for Bad Times at the El Royale. I've managed to get a couple of people to watch it with me, and all of them have been extremely impressed with it. If you see a copy, think about picking it up. It's worth your time.
Now Quentin Tarantino is coming out with a movie called "Once Upon a Time in Hollywood," the soundtrack of which has been released. It features De Niro, actually, though it does not star him.. It contains tracks from both of the Sergio Leone films, in case the homage was not obvious enough. The film is set in the same era in which the earlier Leone film was made, 1969. It's built around Charles Manson, but I think it will doubtless be interesting if the soundtrack is any clue.
Tarantino is the only director whose films I always watch. The closest to that besides himself is Ridley Scott, but he sometimes turns out a production I'm not interested in seeing. Tarantino regularly produces films I don't think I'll be interested in watching, but find worthy when I get time for them.
Pulp Fiction is of course the greatest of his works, though. It was like "Once Upon a Time in the West" in that it has a closing sequence that is surprising and unexpected even given all the groundwork that was laid for it, and transformative to watch. The Bible verse isn't even real, but the idea of building a better and more virtuous life around scripture is taken so seriously that it is unlike anything else I've ever seen in a contemporary Hollywood film. I can't think how far you would have to go back in Hollywood's history to find so clear and unalloyed and expression of respect for the power of Christian faith to transform a soul in majestic ways.
The centrality of music remains the same in all of these films. The first time I saw Pulp Fiction, I walked out of the theater and went straight to a record store to buy the soundtrack. Tarantino has an ear for music. This time he includes some songs written and performed by Charles Manson himself. One of them was apparently recorded by the Beach Boys, about whom AVI has recently been writing. (They were a big favorite of my father's, as was the Kingston Trio. As a kid I always assumed that was Kingston, TN, since Dad was from Knoxville. So, as it happens, is Tarantino; that's why Knoxville turns up in his work sometimes.)
I'll be interested to see what becomes of this film. If you're interested in movies with strong musical selections set in 1969, by the way, let me re-up my recommendation for Bad Times at the El Royale. I've managed to get a couple of people to watch it with me, and all of them have been extremely impressed with it. If you see a copy, think about picking it up. It's worth your time.
Freedom and prosperity
An amateur tries to sum up history using trends in five metrics for human well-being:
Basically, if I help myself to the common (but certainly debatable) assumption that “the industrial revolution” is the primary cause of the dramatic trajectory change in human welfare around 1800-1870, then my one-sentence summary of recorded human history is this:
Everything was awful for a very long time, and then the industrial revolution happened.
Chapter and Book
One should be careful when challenging a man on the ground where he made his life's work.
Tunisian Marriage
There's a push to liberalize the Islamic laws on marriage and inheritance in Tunisia.
The announcement has drawn criticism from the region’s religious scholars. In a public statement, Abbas Shuman, deputy of grand imam Ahmad Al-Tayyib of the Egyptian religious authority Al-Azhar, the highest religious authorities in Sunni Islam, wrote that the potential reform to inheritance was, “unjust for women and is not in line with Islamic Sharia”.Inter-faith unions are already legal, as long as the man is a Muslim. The new laws would permit Muslim women to marry non-Muslims as well.
In regard to inter-faith unions, he said: “Such a marriage would obstruct the stability of marriage.”
Millennial Nuns
I'm going to follow AVI in linking to this piece on the sudden, unexpected rise of vocation-seeking among America's youth. It probably shouldn't be surprising; there's a kind of cyclical flow to these things, with periods of disenchantment reliably followed by periods of intense faith. Philosophers wrongly talk about the Enlightenment as one long disenchantment, forgetting the Great Awakening of the 19th century that brought the end of slavery in the West among the heartfelt singing of the Battle Hymn of the Republic. For that matter, they tend to forget -- as do most -- that the craze for burning witches was not a feature of the High Middle Ages, when faith was triumphant. It was the age of science that brought witch-burning.
Still, it is good to see young hearts full of faith. It gives me joy to look upon it.
Still, it is good to see young hearts full of faith. It gives me joy to look upon it.
Just Black Men?
The article is by a black woman and for black men, but I think there may be a wider lesson or two to be learned. Mind you, there's plenty that are unique and particular concerns of that community as well. But there are a few general lessons hidden in this angry analysis.
It’s also interesting that the very people who created the laws to ensure [black mens'] incarceration, now want to give their right to vote back to them so that they can in turn vote for them.... [N]o one ever discusses how black men are never lauded unless they can be used when murdered or attacked by police. The democrats push policies for every group with the exception of black men, unless you count mass incarceration. White women, white working class (white men), LGBTQRST…, Jews, Immigrants, black women etc., but never anything that speaks to the plight of black men. White liberals love ranting about the pay inequality for black women by comparing them to the pay rates of white men, but cleverly leaves out the fact that black women and black men make less than white women. This clever game of pretending to lift up black women, is nothing more than a rouse to use black women for votes on issues that place white women in elevated positions of power.Yes, it seems some people are catching on to the way the identity politics game is played.
Forgiveness, Gratitude, and Patriotism
Looking back at the old Patriotism and Extremism post cited in the piece below, I realize that it barely said something I thought I had more fully explored. Perhaps I did elsewhere, but it's worth doing again even if so.
The idea is certainly mentioned in that piece: "It is necessary, in other words, to learn to forgive your ancestors: to recognize their flaws, their failings, and even their crimes, but to love them anyway.... in the end, patriotism proves to be a kind of health. As with other loves that forgive, it sets you free: free to honor the past, and to work for better in the future."
It is not for no reason that the root of 'patriotism' is 'patria,' meaning 'fatherland' in the Latin. It could be 'motherland' just as easily; in some languages the concept is captured that way (e.g., 'Mother Russia'). There is a strong analogy between the family and the state, as well as a clear relationship between the family you happen to come from and the coming-to-be of the particular state you are likely to inhabit. A few true immigrants leave family and culture behind, but more bring it with them; and even the assimilated descendants of 19th-century Italians or Irishmen belong now to a country that has learned from their culture as they have learned from it, and which has integrated their norms and patterns into its own.
Thus the question of how you feel about your country is rather like the question the Freudians used to ask about how you feel about your mother. You may have some very good reasons for animosity towards your mother. All the same, the existence of such animosity reliably predicts the presence of larger and more dangerous mental health issues. If you hate or despise your mother or father, you hate something of the root of your own being. This is going to manifest itself in many terrible ways, things that will cause you immense suffering.
A negative answer to that question of how you feel about the ground of your being also points out the treatment. The treatment is forgiveness and gratitude. It is not the adoption of ignorance about what they did wrong, which you likely did not deserve and which may have been the source of legitimate pain. Rather, the treatment is to forgive them for it. One needs to forgive them for one's self, because it is only in forgiveness -- easiest in the context of the recognition of one's own flaws -- that one can at last be liberated of the weight of carrying the anger.
This enables one to reflect anew on the good things one has gotten, also often undeserved, even from bad parents or nations. This does not require you to maintain ties to them; you can cut an abusive parent out of your life, and we are free as citizens ultimately even to dissolve a nation if we decide that is the right way to proceed. Even in doing so, though, it is helpful to one's self to recognize the goods they bestowed upon you: existence, some degree of protection and nurturing even in the worst relationships, education (even when learning from their mistakes or abuses). One becomes free in forgiving the faults without forgetting them, while being grateful for the goods they gave you in spite of their faults.
It is my sense that countries that cannot forgive their national ancestors wither away, as individuals do who cannot forgive their parents. I begin to think the same is true for individuals who cannot forgive their national ancestors. Aristotle says that we are social animals, and that the polis in a sense completes the work that the family can only begin.
Sometimes it is right to begin anew, but even then forgiveness and gratitude are appropriate. The United States separated from the United Kingdom, but for generations it looked back with honor upon Shakespeare and Sir Thomas Malory, Sir Walter Scott and Magna Carta. That sense of having grown from a fertile and happy ground was ultimately itself fecund, even though we had chosen the path of political separatism and independence.
The idea is certainly mentioned in that piece: "It is necessary, in other words, to learn to forgive your ancestors: to recognize their flaws, their failings, and even their crimes, but to love them anyway.... in the end, patriotism proves to be a kind of health. As with other loves that forgive, it sets you free: free to honor the past, and to work for better in the future."
It is not for no reason that the root of 'patriotism' is 'patria,' meaning 'fatherland' in the Latin. It could be 'motherland' just as easily; in some languages the concept is captured that way (e.g., 'Mother Russia'). There is a strong analogy between the family and the state, as well as a clear relationship between the family you happen to come from and the coming-to-be of the particular state you are likely to inhabit. A few true immigrants leave family and culture behind, but more bring it with them; and even the assimilated descendants of 19th-century Italians or Irishmen belong now to a country that has learned from their culture as they have learned from it, and which has integrated their norms and patterns into its own.
Thus the question of how you feel about your country is rather like the question the Freudians used to ask about how you feel about your mother. You may have some very good reasons for animosity towards your mother. All the same, the existence of such animosity reliably predicts the presence of larger and more dangerous mental health issues. If you hate or despise your mother or father, you hate something of the root of your own being. This is going to manifest itself in many terrible ways, things that will cause you immense suffering.
A negative answer to that question of how you feel about the ground of your being also points out the treatment. The treatment is forgiveness and gratitude. It is not the adoption of ignorance about what they did wrong, which you likely did not deserve and which may have been the source of legitimate pain. Rather, the treatment is to forgive them for it. One needs to forgive them for one's self, because it is only in forgiveness -- easiest in the context of the recognition of one's own flaws -- that one can at last be liberated of the weight of carrying the anger.
This enables one to reflect anew on the good things one has gotten, also often undeserved, even from bad parents or nations. This does not require you to maintain ties to them; you can cut an abusive parent out of your life, and we are free as citizens ultimately even to dissolve a nation if we decide that is the right way to proceed. Even in doing so, though, it is helpful to one's self to recognize the goods they bestowed upon you: existence, some degree of protection and nurturing even in the worst relationships, education (even when learning from their mistakes or abuses). One becomes free in forgiving the faults without forgetting them, while being grateful for the goods they gave you in spite of their faults.
It is my sense that countries that cannot forgive their national ancestors wither away, as individuals do who cannot forgive their parents. I begin to think the same is true for individuals who cannot forgive their national ancestors. Aristotle says that we are social animals, and that the polis in a sense completes the work that the family can only begin.
Sometimes it is right to begin anew, but even then forgiveness and gratitude are appropriate. The United States separated from the United Kingdom, but for generations it looked back with honor upon Shakespeare and Sir Thomas Malory, Sir Walter Scott and Magna Carta. That sense of having grown from a fertile and happy ground was ultimately itself fecund, even though we had chosen the path of political separatism and independence.
Quite So
Responding to an assertion that the Women's Soccer team had "Nothing given, everything earned," a writer notes that most everything is unearned -- existence itself is, for example, as are any advantages that come from your particular genetics -- but that 'privilege theory' masks what is really owed behind a cartoon idea of who has (or hasn't) got 'privilege.'
In this case I am reminded of the brief discussion with LR1 in which a comment teased out a very privileged relationship at work here:
A lot was given. It was given explicitly to favor these women and develop their talents. They've been carefully taught not to see it, nor to express any gratitude to their society and culture for having nurtured them in this way.
In this way they are the opposites of Socrates:
Still, some sense of gratitude for what was given is wise and appropriate. A lot of people worked hard to create the system that made it possible for these particular individuals to excel. They were then sent forward as representatives of that system, and they might be expected to show by their conduct love and gratitude for the help they received in attaining their particular excellences. We might once have called such gratitude "patriotism," but whatever you call it, it is surely a duty of justice. The failure to be grateful is injustice, then; and like all vices, injustice (and ingratitude) harms the self as well as the others. It is a kind of poison.
In this case I am reminded of the brief discussion with LR1 in which a comment teased out a very privileged relationship at work here:
Almost no country in the world funds women's soccer to any serious degree. Our team is so great because it is drawn from feeder teams that are drawn from college programs that are hugely funded because -- via Title IX -- the colleges have to fund women's sports programs in order to justify their expenditures on their money-making college football teams.They're privileged because they live in a country that values women's equality to such a degree that it mandates colleges spend vast resources on female athletics, even though those colleges often lose money doing it. But they do it anyway, in order to be able to make money off college football. That process is what gives the WNT the talent pool that sets it above the rest of the world, which lacks such processes on anything like that scale.
It's doubly ironic, then, that the women's team is piggybacking off the greater popularity of another sport twice over. The college teams underlying their success wouldn't mostly exist except for government mandates for 'equal' spending, which they are now trying to replicate at the professional level.
A lot was given. It was given explicitly to favor these women and develop their talents. They've been carefully taught not to see it, nor to express any gratitude to their society and culture for having nurtured them in this way.
In this way they are the opposites of Socrates:
Soc. "Tell us what complaint you have to make against us which justifies you in attempting to destroy us and the State? In the first place did we not bring you into existence? Your father married your mother by our aid and begat you. Say whether you have any objection to urge against those of us who regulate marriage?" None, I should reply. "Or against those of us who regulate the system of nurture and education of children in which you were trained? Were not the laws, who have the charge of this, right in commanding your father to train you in music and gymnastic?"Socrates goes on to posit that this creates a master/slave relationship between the polis and the citizen, which any true American would reject. We would say that we created the state to do these things, and if it does them well, it is only doing a servant's work; if it does not, it is the state that can be fired and replaced, or 'destroyed' on Socrates' terms.
Still, some sense of gratitude for what was given is wise and appropriate. A lot of people worked hard to create the system that made it possible for these particular individuals to excel. They were then sent forward as representatives of that system, and they might be expected to show by their conduct love and gratitude for the help they received in attaining their particular excellences. We might once have called such gratitude "patriotism," but whatever you call it, it is surely a duty of justice. The failure to be grateful is injustice, then; and like all vices, injustice (and ingratitude) harms the self as well as the others. It is a kind of poison.
Politicians Need Chaperones
Male ones, at least, if meeting with unaccompanied female reporters.
Actually, a chaperone for politicians is a plausible idea. Instead of being there to prevent sexual harassment allegations, however, how about making them keep an ordinary American around to smack them every time they try to implement socialism?
Actually, a chaperone for politicians is a plausible idea. Instead of being there to prevent sexual harassment allegations, however, how about making them keep an ordinary American around to smack them every time they try to implement socialism?
Varmints
"Putting up a sign saying his farm is a coyote or feral hog free zone should do the trick, huh?"
Those are two species that aren't in much danger of extinction. Someday we'll regret killing off the red and gray wolves who might have helped us out with that project.
Those are two species that aren't in much danger of extinction. Someday we'll regret killing off the red and gray wolves who might have helped us out with that project.
An Age of Revolution Beckons
France's government rivals Britain's in its worthiness for a revolution.
Quadriplegic man reportedly ‘cried’ when told France has ordered him to be starved to deathFrom a utilitarian perspective, starving one quadripelgic man to death against his wishes does less harm than, say, hanging a few thousand politicians from the oak trees or lampposts most convenient to their places of business. However, the adoption of utilitarian ethics is exactly the problem with these cases. There are other ethical systems, and in some of the better ones a revolutionary movement is approaching the morally obligatory.
...The Court of Cassation’s final ruling means that Lambert, who is not otherwise ill or at the end of his life, would be removed from food and water and left to die slowly, which can take 14 days or more. The decision cannot be appealed in France, but his parents are fighting the order and have threatened to press charges for murder if his food is removed.... On Monday, Viviane renewed her plea for her son’s life. “He sleeps at night, wakes up during the day, and looks at me when I talk,” she said, according to Reuters. “He only needs to be fed through a special device and his doctor wants to deprive him of this so that he can die, while legal experts have have shown that this is not necessary.” She also emphasized that he has reacted to their voices, stating, “In May, when learning about his planned death, he cried.”
Science that cures
So much medical news seems to chronicle the many ways the health industry can make us miserable, but here is a medical advance I'd classify in the genuine miracle-cure category: surgical techniques to reattach nerves and tendons so that people with paralyzed arms and hands can regain function there. It's not like walking again, but what a difference use of one's hands makes.
Barbarians at the gate of the administrative state
The Chevron Doctrine is up for review at the Supreme Court this fall. Powerline has a good take on the dispute.
I recall the first line of Gary Lawson’s famous 1994 article on the Administrative State published in the Harvard Law Review that begins: “The post-New Deal administrative state is unconstitutional, and its validation by the legal system amounts to nothing less than a bloodless constitutional revolution.”
"Pathway to Citizenship"
Bill Barr is merciless in his choice of words.
Speaking of choice of words, Sec. Pompeo has decided to give "unalienable" a spin.
Speaking of choice of words, Sec. Pompeo has decided to give "unalienable" a spin.
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