Against Rand:

Cassandra is quoting Rand at length.

"But money demands of you the highest virtues, if you wish to make it or to keep it. Men who have no courage, pride or self-esteem, men who have no moral sense of their right to their money and are not willing to defend it as they defend their life, men who apologize for being rich--will not remain rich for long. They are the natural bait for the swarms of looters that stay under rocks for centuries, but come crawling out at the first smell of a man who begs to be forgiven for the guilt of owning wealth. They will hasten to relieve him of the guilt--and of his life, as he deserves.
Rand is wrong precisely here:

"But money demands of you the highest virtues, if you wish to make it or to keep it. Men who have no courage, pride or self-esteem, men who have no moral sense of their right to their money and are not willing to defend it as they defend their life..."

Money does demand virtue, and perhaps even the highest virtues: but not these. What it demands are self-sacrifice, so that you are willing to work fifteen hours a day to support a family if you must; honor in keeping promises, so that no matter how hard the job, if you give your word men know will achieve it; and being willing to bear the weight of others, so that people come to be willing to trust their weight to you.

A man who does that consistently will never lack for money long. Courage is a virtue, certainly; pride is quite often a sin; and at this point in our society's history, 'self esteem' is absolutely a sin.

These higher virtues of self-sacrifice are the true root of wealth. Those are just what Rand warns against in her work, but they are the real thing. There is plenty of money in the world: those who have it are only too eager to find good stewards, trustworthy employees, and hard workers to help them with their enterprises. When you have enough of your own, you may be the one looking for good stewards and trustworthy men. Think what you would want in an employee, and you will know how to ensure that you have work.

What is more, with those same qualities a man can find love to go with his money. Pride and 'self-esteem' will not alone bring love to him. These things will.

Then you have a reason to want money. A man without love will throw it away as fast as his hands lay on it, seeking pleasure and having no care for it. A man without love might prefer the gun to the dollar, honestly. But the man with love will want stability and safety for the people he loves, and he will work to build it. In working faithfully, he will gain the name for honor and honesty that will ensure his success. He will leave an example to his children, and a place for them.

If he fights, he will fight for those reasons. It will not be because you come to take his money. It will be because you seek to undermine his ability to defend what he loves against the storms of the world. In that cause, you will find in him a terrible foe.

Something about death

Something To Do With Death:

Mark Steyn warns against the Obama project, and his terms are familiar.

A couple of years back Paul Krugman wrote a column asserting that, while parochial American conservatives drone on about “family values”, the Europeans live it, enacting policies that are more “family friendly”. On the Continent, claims the professor, “government regulations actually allow people to make a desirable tradeoff - to modestly lower income in return for more time with friends and family.”

As befits a distinguished economist, Professor Krugman failed to notice, that for a continent of “family friendly” policies, Europe is remarkably short of families. While America’s fertility rate is more or less at replacement level – 2.1 – seventeen European nations are at what demographers call “lowest-low” fertility - 1.3 or less - a rate from which no society in human history has ever recovered....

When the state “gives” you plenty – when it takes care of your health, takes cares of your kids, takes care of your elderly parents, takes care of every primary responsibility of adulthood – it’s not surprising that the citizenry cease to function as adults: Life becomes a kind of extended adolescence – literally so for those Germans who’ve mastered the knack of staying in education till they’re 34 and taking early retirement at 42 (which sounds a lot like where Obama’s college-for-all plans will lead).
What was it that Charles Murray said?
And yet he is right to say [men] are not adequately welcome within the society. In many respects the world of Iraq is as much home as this world; for there one still puts on armor and 'rides out,' and does the kinds of things that make you feel like you are living the kind of life a man should live. This is what Murray was talking about: vital experiences, extraordinary ones, that are the reason that men exist at all.
What if these experiences fade, and given the choice of anything else that they want, men choose not to exist? And women, freed to have only the children they really want, find they really want so few that the land grows empty and the people pass from memory?

What if that is what we really want -- given everything we might want?





We've spoken before of how that movie predicted the end of men, in a world in which only 'businessmen' would be welcome. Yet what all this points to is that something within the West has died. What we may wish to wonder about now is, what comes after?

We must ask, for we are coming to the end of this. Perhaps it is an end to us. Perhaps it is a rebirth.


As American Digest notes: "Because we can".
Climbing the Ridge:

GM

I Find This Rather Alarming:

"GM Chief to Resign at White House Behest."

I can't quite put into words why that bothers me, but it does. Teddy Roosevelt, of course, fought the big trusts and use government power to make them smaller and more amenable to pressure. Government and corporations fighting is not the problem; indeed, that's part of what the world should look like. If the two are aligned in their interests so much that there is no conflict, we're not looking at a healthy situation for the rest of us.

What I think may be alarming here is the confluence of two things: the President is plainly acting well outside of his Constitutional role in making leadership decisions for private corporations; and the corporations, though massive and powerful, are submitting without a fight.

That's too much concentration of power, and no obvious sense that there are lines that ought to be respected.

UPDATE:

Dad29 has more:

Today, the President of the United States is expected to make significant announcements about GM’s warranty policy. No, that’s not a typo....
One gets a sense that there has been a loss of perspective somewhere.

Beauty and Distance

Beauty, Love, and Distance:

Roger Scruton, perhaps the finest intellectual mind writing today, has produced a new work on Beauty. It is right to do this, because beauty is the root of aesthetics -- and aesthetics, classically, is a division of ethics. In determining what men find beautiful, you determine what they want, what they are aiming at, and what they will pursue at cost.

The reviewer says that Scruton is 'not the first' philosopher to think about this, and mentions Kant; but Kant was far from the first as well. Aristotle and Plato both wrote extensively about the subject. Yet today I want to tackle one problem that Scruton raises: the importance of distance to beauty.

But the appreciation of beauty also requires – and here we might sniff a contradiction – what Scruton calls "disinterested interest", an ability to maintain a certain distance between the self and the beautiful object. "Beauty comes," he writes, "from setting human life, sex included, at the distance from which it can be viewed without disgust or prurience. When distance is lost, and imagination swallowed up in fantasy, then beauty may remain, but it is a spoiled beauty, one that has been prised from the individuality of the person who possesses it. It has lost its value and gained a price."

This is stern stuff. Why the emphasis on maintaining distance, as if beauty were forever to be framed and set apart? Doesn't beauty often overwhelm us? Can't it be connected to mucking in, to forgetting oneself, to an animal immersion in the world? Scruton's answer is no. Not because he would suppress sexuality, but because he believes beauty is, above all, a function of the rational mind. It has "an irreducibly contemplative component".

Indeed, he is swayed by Plato's idea that beauty is not just an invitation to desire, but a call to renounce it.
This is worth comparing to another piece (h/t for both to Arts & Letters Daily) on the subject of a love affair conducted by the Czech composer Leon Janacek. It was a remarkable affair in that it seems to have fired his composition:
The years from 1919 onwards, however, witnessed an outpouring: in addition to the operas and song cycle, Janácek also completed two concertante works for piano, the engaging wind sextet Mladi (Youth), a sinfonietta that combined the sounds of a military band with those of a symphony orchestra, two string quartets, and the magnificent Glagolitic Mass, so named after the proto-Cyrillic script in which the old Slavonic text was originally written. The intensity with which Janácek worked to produce these masterpieces is remarkable given the increased demands made on him as the senior composer of the newly independent Czechoslovakia, his continuing output of critical writings, and the fact that he had recently embarked on the most important and musically productive of his love affairs....

Her effect on Janácek was clear enough – and yet it is difficult even for a commentator such as Tyrrell (he has translated the correspondence) to pin down how she inspired this character or that melody. Her passivity is perhaps the key to her attraction:

Making no demands and seeming quite uninterested in Janácek’s compositions, Kamila Stosslova turns out to have been his ideal muse: Janácek needed an empty canvas for his fantasies. Both the “Kamila Stosslova” that Janácek imagined and the works this imaginary person inspired were Janácek’s creation.

From the outset of the friendship, Kamila seems to have established boundaries: she would allow Janácek to visit and correspond with her, but she would behave as a respectable married woman ought, and reacted angrily when he ventured to call her “beautiful”.
There is something here, and readers may wish to discuss just what it is. The woman, beloved and distant -- involate -- produced from the composer works of great beauty in her name. It is likely that no physical affair could have done so.

Such a love affair is often called "Platonic." Perhaps in comparing Scruton's work with this tale, we can obtain a sense as to why. Yet it is also the ideal that fired much of Medieval courtly love, which we have discussed here before. We also discussed it here and here. Courtly love was sometimes (not always) adulterous, but the clear implication of the tradition is that idealiziation of the distant and inviolate: the "mistress" in the sense of "master," rather than in the sense of "lover." Actual consummation leads to disaster, in the tales as in the reality. Idealization at a distance inspires the knights to the best and noblest of deeds, and the poets to their highest work.

None of this is to detract from the beauty of married love, which the medievals also occasionally celebrated (though, due to the necessity of marriages for practical alliance, it was rarer in their society than in our own). Enid and Geraint, which is a story I have often found personally inspiring, is such an example. The ancients, too, were able to do so -- surely Penelope is in the first rank of women in literature, in her character as a loyal and loving wife.

Still, we know that the hearts of both men and women are occasionally pulled aside. Here we see a way in which such love can reinforce and extend the beauty of the world, until it echoes and resounds with it. It may be the only way in which these desires -- natural, frequent, but disasterous -- can reliably do so.

Coup

A Coup:

An article from The Atlantic Monthly:

From long years of experience, the IMF staff knows its program will succeed—stabilizing the economy and enabling growth—only if at least some of the powerful oligarchs who did so much to create the underlying problems take a hit. This is the problem of all emerging markets.

Becoming a Banana Republic


In its depth and suddenness, the U.S. economic and financial crisis is shockingly reminiscent of moments we have recently seen in emerging markets (and only in emerging markets): South Korea (1997), Malaysia (1998), Russia and Argentina (time and again). In each of those cases, global investors, afraid that the country or its financial sector wouldn’t be able to pay off mountainous debt, suddenly stopped lending. And in each case, that fear became self-fulfilling, as banks that couldn’t roll over their debt did, in fact, become unable to pay. This is precisely what drove Lehman Brothers into bankruptcy on September 15, causing all sources of funding to the U.S. financial sector to dry up overnight. Just as in emerging-market crises, the weakness in the banking system has quickly rippled out into the rest of the economy, causing a severe economic contraction and hardship for millions of people.

But there’s a deeper and more disturbing similarity: elite business interests—financiers, in the case of the U.S.—played a central role in creating the crisis, making ever-larger gambles, with the implicit backing of the government, until the inevitable collapse. More alarming, they are now using their influence to prevent precisely the sorts of reforms that are needed, and fast, to pull the economy out of its nosedive. The government seems helpless, or unwilling, to act against them.
I think the Congress is the weak point; but that the system is inadequate to its responsibilities is long evident.
High Meadows, Tennessee River Country:

Videos

What Will Rogers Was Talking About:

The Will Rogers piece below is really quite remarkably relevant. Bthun points out a PBS piece that states that the Social Security surplus is... quite possibly already gone.



This "end of surplus" isn't even calculated according to the honest accounting methods that we were discussing before. What they mean is that the money is gone even with the bogus accounting methods the government uses.

The British are facing the same situation. (H/t Southern Appeal.)



The British Bank of England, (as Dad29 points out, tried to issues bonds this week and couldn't. There were not adequate buyers nor adequate funds for the issue.

The British Member of Parliament states that every child in England is now born owing 30,000 pounds. Would you like to know the figure for yourself? Those numbers are from a report put out by one of our members of Congress.

"You can't break a man if he don't borrow."

"When's the best time to pay off a debt if it's not when you're doing well?"

"...in other words, if we didn't owe anything, our taxes would be about one third of what they are today."

"We scrimp and save all of our lives, and for what? To leave something to our children, maybe. We won't die if we can help it 'till we get out of debt for their sake. Now that's what we'll do as individuals. But boy, when it comes to collectively..."

You can break a man who doesn't borrow. You can borrow in his name, and tax him for the bill.

Will Rogers:

A re-enactor does a 1926 piece on debt, government spending, and so forth.

The Pecan Tree

The Pecan Tree:

If you come to the Natchez Trace State Park in Tennessee, you will find a document that reads precisely as this webpage:

Perhaps the most unique feature of the Natchez Trace State Park is that it is the home of the third largest pecan tree in the world. In the 1930's the following plaque was erected at the Pecan Tree by the John McCall Chapter of the D.A.R. "Accepted tradition says that this tree had grown from a pecan given to Sukey Morris by one of Jackson's men as they traveled homeward after the Battle of New Orleans." It is difficult to say whether this legend is true or not. It is known that four companies of General John Coffee's Tennessee Militia used the western branch of the Natchez Trace which passes by the Pecan Tree to return home from the Battle of New Orleans in April of 1815.
I am the sort of man who will travel a long way out of his way to see such a tree. If you do the same, on the road to Shiloh, you will find deep in the heart of the state forest a place set aside for the tree. It has split-rail fences, and a pillar set for a plaque to describe the tree's history.

The pillar is now blank. The plaque is gone. There is a giant stump where once the pecan tree stood.

Chesterton:
All things achieved and chosen pass,
As the White Horse fades in the grass
No work of Christian men.

Love Theme from San Sebastian

Guns for San Sebastian, Love Theme:

Civilian Scouts and the Medal of Honor

Civilian Scouts:

The two famous "Bills" of the Old West period in American history -- "Wild Bill" Hickok and "Buffalo Bill" Cody -- shared at least one distinction besides their name. They both served as civilian scouts for the US Army.

The position is remarkably similar to the job I do currently in Iraq: riding out with the Army on patrols, to advise them on how to leverage the tribal networks to solidify the peace and ensure the development of the nation. Sometimes the patrol is for my benefit, so that I can meet with tribal leaders in outlying areas in order to map the networks and develop strategies for the brigade to consider. One of the challenges is trying to explain the work to the bureaucracy, and I found that "civilian scout" was a model that was immediately understandable to soldiers. They remember their history very well, as you expect of an institution of warriors, and this explanation made sense to them.

I even have a few "name tapes" with the title, on my armor and also my gear:



It's a useful position, and a concept that probably needs to be restored. One of the problems with the Human Terrain Teams -- I speak as a strong supporter of the concept of the HTS and the HTTs -- is that the "social scientist" often fails to understand what the Army expects them to do. The most important figure on an HTT is their "social scientist."

(An aside -- Readers know I detest the term, as the whole concept of a 'social science' is bad philosophy. Science requires detachment, but the arts require just the opposite. To pursue an art faithfully requires love.)

The analysts are to bring them data; the team leader is to formulate their findings into milspeak. The social scientist is the heart of the HTT, though, and needs to understand not only the local culture, but what strategic effects the military wants to achieve. They need, for that matter, to understand that it is their job to produce strategic effects -- which means they need to understand just what is meant by the term "strategic effect."

The civilian scout is just what is wanted here. Not only does it have a resonant history, but it is a title that clearly explains the mission.

Obscene Amenities

Obscene Amenities:

Discuss

Discuss:

Piercello

"Applied Human Nature":

Our friend and commenter Piercello has started a blog for his thesis regarding human nature. It's an early stage work yet, but one that I think will interest a number of you.

It's an interesting concept, and I will start the discussion with a word of warning to the author. The thesis is phrased in terms of utility: there are "advantages" to us in understanding human nature as you propose. Especially,

This definition allows the vast internal complexity of human emotional life to be comprehensively mapped using just three factors[.]
The question of whether a model is useful is entirely separate from the question of whether or not it is true. We know the ancient Greeks built remarkable machines based on epicycles, which used that approach to predict the movement of stars in the sky. This was extraordinarily useful, especially in naval navigation. Yet it wasn't also a true model of how the stars actually move.

This tendency becomes even more dangerous when we deal with things that cannot be seen or measured with any final accuracy (like emotions). Even if the model finally proves to be tremendously useful in a predictive capacity, don't confuse that utility with truth value. Preserve the sense of mystery in your conceptions, and always work on recognizing the limits of your model.

The other advantage offered by the model is that it is simple, and therefore elegant -- "just three factors." This is an advantage with a proud history in Western thought, most famously cited in Occam's Razor.

Remember here, though, that Occam's Razor is a tool for gamblers, not a divining rod that points to truth. It is good for getting a sense of what is most likely. It cannot tell you what is.

They key to the arts is not to mistake them for sciences. When "social scientists" do otherwise, even the dismal ones, the practical consequences of their bad philosophy may be severe.

On Revolution

On Revolution:

The probability of severe social turmoil in the United States seems to me to be quite high over the next few years. I would mark the important factors as:

1) The most important factor is the impending collapse of the US Federal government's ability to pay its bills. In 2007, before the last two years of orgy-like spending, USA Today reported:

Bottom line: Taxpayers are now on the hook for a record $59.1 trillion in liabilities, a 2.3% increase from 2006. That amount is equal to $516,348 for every U.S. household. By comparison, U.S. households owe an average of $112,043 for mortgages, car loans, credit cards and all other debt combined.

Unfunded promises made for Medicare, Social Security and federal retirement programs account for 85% of taxpayer liabilities.
2) While in a sense all debts are promises, there is a significant difference in debts from one institution to another, and debts between the government and a vast array of individuals and families. This betrayal will be fundamentally destabilizing.

3) The fact that, though the impending collapse has been evident for some time, even today the political class simply refuses to admit and plan for the reality. Neither Congress nor the President, this year or in the previous few, is doing anything to mitigate the collapse.

4) Indeed, they are doing the opposite: vastly increasing spending and debt, much of it on frivolities, while promising that there is nothing to fear. Indeed, they are promising that we can further expand government entitlements! The increases in spending speed the arrival of the moment of crisis; the promises will deepen the shock when it does arrive.

5) The fact that we are entering this period inside of a recession is likewise troubling.

The admission of the problem would be a positive first step, but the scale of the problem makes it hard to address even in an honest environment. The USA Today article points out that liabilities are such that we could cover them by paying an extra eleven thousand dollars per household in taxes starting this year, but that repaying debt over time is more expensive: "Every U.S. household would have to pay about $31,000 a year to [meet these debts over] 75 years." The same year the article was written, 2007, median household income was about $50,000.

This may be academic since we aren't going to be making an effort to resolve these problems anyway, but are instead going to carry on with new spending up until it all falls apart. So, let's talk about what the period of instability might look like, drawing on the piece below (about forging new coalitions) and this article on the 1848 revolutions, which has some interesting parallels. Consider:
Dramatic changes over the early 19th century and the long shadow of the French Revolution set the context for 1848. The system established after Napoleon's defeat sought above all to prevent general wars among states and revolutions within them, but the means of achieving the latter made for inflexible politics. Particularly in France, barriers to political office and professional advancement left talented, ambitious young men alienated from a regime dominated by their elders. Abrupt economic cycles brought periodic unemployment, which in turn sparked acute social tension. But governments lacked the resources to handle the pressures generated by population growth and industrialization. Britain had faced the problem in the decade after Waterloo, but the problem spread across Europe more acutely in the "hungry forties."

Social conditions by 1848 had piled up tinder for a conflagration. Resentments over everything from unemployment and taxes to labor demands on peasants -- not to mention the aspirations among regional elites for greater autonomy -- had rallied support for revolution. But transforming myriad grievances into positive program proved difficult. Tocqueville saw France drifting in June from political struggle to a social war of proletariat against the propertied classes. The specter of social revolution turned many toward accommodation with governments that, however imperfect, would at least provide security.

Many older accounts of 1848 depict the year's events as a flowering of liberal nationalism crushed by the forces of order. A.J.P. Taylor described abortive revolution in Germany as a turning point that failed to turn, thereby directing Germany on a separate path -- toward authoritarianism rather than liberal democracy. In "1848," Mike Rapport sympathizes with European liberals but nonetheless offers a fully nuanced portrait of a tumultuous year. Ethnic conflict and deep social tensions, he notes, complicated the task of constructing liberal, constitutional regimes. Different interests had their own agenda, and Otto von Bismarck, the German statesman, grasped an essential point when he argued that liberalism appealed only to the urban middle classes. That fact gave the revolution a narrower foundation than its architects had expected.

Ethnic conflict had a major role in the events of 1848 because nationalism served to exclude as well as unite. Liberal nationalists were caught in a now familiar dilemma: whether citizenship would rest on pluralism or require the assimilation of ethnic and religious minorities. Smaller nationalities looked suspiciously at German and Hungarian aspirations, especially when nationalist leaders spoke of Slavs with disdain. The Czech liberal Frantisek Palacky argued that Austria protected the Slavonic peoples from both internal strife and Russian domination. Localism, and loyalty to the Catholic Church, remained a strong counterweight to nationalism in Italy. Even Giuseppe Garibaldi came to see "how little the national cause inspired the local inhabitants of the countryside."
How much does this resemble the upcoming period? There are apt to be severe economic shocks associated with the government's final admission -- whether in advance or, as seems more likely, when the fact can simply no longer be denied -- that it cannot pay its bills. Older people who have been basing their plans for retirement on the question will be furious. Younger people, asked to pay tax increases and largely abandon the hope of retirement, will be furious. Poor people, in the face of serious cutbacks to services, will be furious. Richer people, in the face of confiscatory taxes, will be furious. The world economic system, so long reliant on the United States as a rock of relative stability, will be shaken.

This suggests a period of social turmoil. In 1848 the competitor with the traditional social systems was liberal republicanism; today it must be said to be relative authoritarianism. I say "relative" for this reason: the house of the competing model is probably China, with Russia, Iran, and Venezuela as regional advocates. Though less free than America or Europe, all of these places house relatively free populations who are met with authoritarian responses only if they try to interact with the political system. If they are willing to keep their heads down and do what they are told, most of the time they are left alone. This is a softer sort of authoritarianism than that used by the Soviet Union, old Communist China, or the facist states. There are already some movements within the United States that point to these other states as models, particularly Venezuela (and Cuba); and they are likewise aligned, as in 1848, with certain urban elites whose interests are advanced by the alliance (although currently only through normal electoral politics -- these elites use the alliance to muster voting blocs of relatively poor and alienated voters, not for any dishonorable purpose).

Now, what of this question of ethnicity as a barrier to revolution? I think it also holds, though it will appear at first not to do so. Garibaldi would find today that the rural areas are the remaining hotbeds of nationalism. Yet I think in a very real sense that nationalism is the old ethnic sentiment: for the ethnicity is now "American," rather than Italian or whatever. Nationalism among Americans is almost precisely a display of ethnic tribalism. I mean, in modern America, nationalism is now firing along the same circuits of the brain that were occupied by "Serb" or "Italian," etc., in 1848 Europe.

Assuming that model for a moment, what can we say about the road forward? Specifically, if conflict should break out along these rough lines, does it not harmonize neatly with the political coalition suggested by Murray below? Such a conflict would be a civil war based on insurgent models, which means that counterinsurgents will require a political model in order to rebuild the authority of the government. I think Murray's model, with a few tweaks, suggets a very stable coalition that could arise out of the conflict. It would restore the government's authority by rebuilding the republic along more traditional constitutional lines; taking advantage of the nationalism that is now a form of "ethnicity," and thus enjoys a very natural form of authority. It would also put the future government on a more sustainable and responsible model of governance, and one that is closer to the republic that the Founders envisioned.

You might reasonably say: instead of planning for the war, why not plan how to avoid it? Indeed, that's a reasonable question, but a troubling one. As in 1848, there is insufficient political flexibility to make the changes we'd need to make to avoid the collapse. It's not clear that, even if the President and Congress were united on admitting the problem and fixing it, there is a way to do so without fundamental disruption -- and although now would be far better than later, the President and Congress are not so united. The 2010 elections may provide a new Congress, but not a new President; and so the effort among the government to address this basic fiscal problem will be divided at best through 2013, unless President Obama is sufficiently flexible to recognize the failure of his basic ideological model and move strongly in the direction of repairing the government's standing. It would be remarkable if he were -- if any many were -- quite so flexible as that.

Charles Murray / Exceptionalism

Conservatism Without a Net:

Charles Murray of AEI has quite an interesting argument in The American. It's remarkable in several ways. Let me start by sketching what he says.

1) The American and European models are fundamentally different in that the American model creates greater genuine human happiness.

2) This is because true happiness arises from only a few particular lines of endeavor -- he names family, vocation, religion, and community.

3) The European model weakens all of them precisely by supporting them too much with state power. This causes the older institutions to wither, as they are no longer needed as much.

4) This leaves people living lives with less meaning, as the vital experiences are weakened. All that remains is being nursed along by the state, but less and less of the real challenge that makes life worth living.

5) An aside, added in expectation of a challenge: furthermore, the state does a worse job of most of these things than the traditional institutions. Thus, before state support, the family did its job better than the state+family now does it.

What's interesting about this argument isn't so much the argument itself. It's the strategy behind the argument. This is a rather artful position.

In the America of the Founders' day, "liberal" and "conservative" meant entirely different things than they mean today. Liberals -- what we now call "classical liberals" -- believed in freedom from government interference in their lives, the ability to form local communities that would exercise a great deal of autonomy (and which were small enough that you could easily move to another one if you didn't like the changes), and strict limits on Federal power. "Conservatives" -- or, if you like, "traditional conservatives" -- argued that human nature needed to be trained by strong institutions. They named family, faith, and the state as the three key ones. These institutions should have great power in order to produce the best kind of person.

There are still a few of these folks running around, but neither now occupies the original term. The great majority of "conservatives" today have adopted something relatively close to the classical liberal tradition. These "independent conservatives" are chiefly interested in maintaining liberty from state interference, in order to maximize human happiness. The classical liberal is divided from the independent conservative in that the classical liberal is willing to use quite a bit of government power to reshape communities along the lines of liberty; but it wants localized power, to maximize individual choice in which model it prefers. The independent conservative wants minimal government power, out of a belief that government is a necessary evil that must be chained.

The traditional conservative, remember, believes that it is men who are evil and must be chained -- and the government is necessary as one of those chains! He is not close to either of these middle positions.

The liberals of today descend from FDR, but also from Europe's tradition of democratic socialism. This was not an offshoot of Marxism precisely, as is commonly believed, but an attempt to take the fire out of Marxist revolutionary sentiment by compromising with some of its demands in order to avoid riots and rebellions, always more common in Europe's 19th and 20th centuries. Thus, it was a movement that believed in using the power of the state to effect social changes.

Thus, the liberals are closer to the traditional conservatives in being willing to use the state to force things on the populace that the populace may not want. They likewise believe they are doing it for the populaces' own good. They merely differ on just what things need to be done: the traditional conservative wants to strengthen God, King, and Country, while the liberal wants to undermine just those things to strengthen Unions, minority rights, and intellectuals.

What Murray has done here is to adopt a position that appears to synthesize the claims of three of these four groups: traditional conservatives, independent conservatives, and classical liberals. In theory, such a position could build a significant coalition.

In laying out how the coalition functions, let's use TC for "traditional conservative," IC for "independent conservative," CL for "classical liberal," and L for "liberal."

Murray argues that these four institutions are the key institutions to living the good life as defined by happiness. Happiness in turn is defined as meeting challenges within these good institutions -- very close to Aristotle's definition, and very close to the way that Aristotle also put happiness as the goal of his ethics (and therefore his politics). (TC)

However, the ability of these institutions to provide happiness is sapped by the use of goverment to perform the same functions. This drains the total level of happiness available to society, and is therefore a great wrong. (TC -- because we are still strengthening these key traditional institutions -- but also IC, in that it is about limiting the size and scope of government power).

Notice that he defines "community" as one of the opposing concepts to government. ('Communities respond to neighbors' needs,' etc.) This elides purely voluntary organizations with local community governments, both of which do that in the absence of Federal authority. This would appear to synthesize the IC and CL positions: the IC will hear "church and volunteer groups" while the CL will hear communities to mean "organizations small enough where everyone knows each other, like a town council." ICs tend to have less problem with smaller governments anyway, as less powerful governments are also less dangerous (recall Newt Gingrich's push for "devolution" and block grants to the states).

Thus, you end up with a position that advocates for reinforcing traditional institutions at the expense of the state. This should be satisfying to most TCs, who may accept a weaker chain on humans from the government if they believe that the other chains will be reinforced in exchange. It is satisfying to ICs and CLs as well, both of whom are suspicious of Federal (or concentrated) power.

So, it's a highly artful argument. Now, does it hold water?

I think we can start by asserting with confidence that it is going to be mocked by liberals. They will say, "So you are telling me that you will 'strengthen' my family by letting it go bankrupt? That you will strengthen my community by denying it Federal resources? And that we should feel good about this because all this extra hardship and work will deepen our experience, and thus make us happier?"

Rephrased in those hostile terms, the argument sounds pretty silly. Yet it really isn't silly; it's just not fully satisfying. There is quite a bit of truth to what he is saying.

Just a few days before 9/11, John Derbyshire wrote a piece entitled "It's a Woman's World," which spoke to some of these issues. 9/11 showed that there was still quite a bit of the man's world out there! But it's a good piece for examining the 9/10 sentiment, which harmonized in a lot of ways with the Euro ethic that Murray is describing (in far kinder terms than Derbyshire!).

It is notorious that men misbehave much more than women: 90 per cent of U.S. jail inmates are men, as are 90 per cent of murderers and 80 per cent of drunk drivers. Men are also of declining economic importance: male participation in the civilian labor force has dropped from 86 to 75 per cent since 1950, while the female rate has risen from 34 to over 60 per cent...

The more boisterous manifestations of masculinity — physical courage, danger-seeking, the honor principle, belligerence, chivalry, endurance, small-group loyalty — which were once accessible to all men, in episodes of war or exploration if not in everyday life, have now been leached out to the extremes of our society — to small minorities of, at one extreme, super-rich sports and entertainment stars, and at the other, underclass desperadoes. There is no place now for a brilliant misfit like the Victorian explorer Sir Richard Burton, whose love of danger and of alien cultures led him to be the first, and quite probably the only, non-Moslem ever to penetrate the holiest sanctuary of Islam, the Ka'aba in Mecca — he even had the audacity to make a surreptitious sketch of the place while he was supposed to be praying. (Burton, by the way, was a holy terror as a boy — would be a sure candidate for heavy Ritalin treatment nowadays.)

Even war, that most quintessential of masculine activities, is probably a thing of the past. For war you need a large supply of young men. With the great demographic collapse of modern times, that supply is drying up. Soft, feminized, over-civilized, under-militarized societies of the past were likely to be jolted back into vigor, or just overrun, by warriors from the wild places. Now there are no more wild places. While one should never be complacent about these things, and it is possible that a starship fleet of unwashed plunderers, cutlasses in their teeth and knives in their boots, is on its way from Alpha Centauri even as I write, the odds are good that the human race ain't gonna study war no more.
Mr. Derbyshire would probably revise and extend his remarks if he chose to revist them today, nearly eight years later; there has proven to be plenty more war and adventure, and I've had occasion to see a bit of it myself. The masculine virtues are still deeply necessary to our society.

And yet he is right to say they are not adequately welcome within the society. In many respects the world of Iraq is as much home as this world; for there one still puts on armor and 'rides out,' and does the kinds of things that make you feel like you are living the kind of life a man should live. This is what Murray was talking about: vital experiences, extraordinary ones, that are the reason that men exist at all. A society that limits these experiences is indeed unsatisfying in very many respects. This too has a strong advocate in American history: Teddy Roosevelt, whose advocacy of "the strenuous life" is still highly resonant today.

I think that Murray is on weaker ground in asserting that these four categories are the only ones that exist for providing this kind of happiness. I've already noted his use of "community" apparently to cover both local government and volunteer organizations; there is no reason it could not cover government at any level. I expect that President Obama felt quite fulfilled as he pondered his new authority, and planned how he would use it to reshape the world according to his image. (I don't know if he is enjoying the power as much now that he has it! Many's the fantasy, however treasured, that may be better not acted out.) It is possible that "vocation" could also cover government action: thus, for those who make the laws, and for liberals who spend their time in advocacy for the laws, this kind of meddling is exactly the kind of satisfaction they are looking for. It only hurts the rest of us: to them, it feels like they are doing the right thing.

There is also the question of whether certain physical pleasures might not, for some people, rise to the level of deep meaning: indeed, it's dangerous to assert that they cannot. To the degree that the argument is accepted, you increase the pressure to have such pleasures 'cross the line' into one of the four categories. The obvious example here is the pressure to redefine what is meant by "family," and especially, by "marriage." You aren't reinforcing the family as an institution by increasing the pressure on people to assert that they are really 'a sort of family,' thereby bending the thing entirely out of its original shape.

These three key challenges notwithstanding, it has the potential to be an important argument. It remains to be seen how and if it spreads. There is quite a lot there, and it artfully divides the electorate in a way that could establish a new coalition with adequate popularity to govern. This it could do, I say, if it is accepted: and for that to happen, it will need to be tightened up a bit here and there.
Six Years and Counting:

Congratulations to the Mudville Gazette, now on year seven. Greyhawk lists his favorite post, and other highlights.

It occurred to me when I read that to wonder how long I've been writing here. I went back and checked, and it turns out that it is also six years, today.

I couldn't say that I had a favorite post. I will say, however, that the one I get asked about most often is this one. I've had a number of requests to reprint it in various newsletters and other venues, which I always am pleased to grant.

St Patrick's Day

Happy St. Patrick's Day:

Today was Gene Easley's birthday. I owe him for the hand of a lovely daughter, and remember him with great kindness and friendship.

Have a merry day.

UPDATE: Cassidy has quite a collection of Irish jokes. I hadn't heard most of them. The one about the painting, for instance...