Aw, that’s nice. A reader alerted me to this blog post which is a favourable review of the dictionary. And it’s by someone I don’t even know, too. Someone in Adelaide. He likes that article by Andrew Weeks on Gibson and God, as well. Good guy, this Adelaide fella. If I’m ever in Adelaide I’ll look him up, see if he’d like to show me around, buy me dinner, laugh at my jokes.

Peter Beinart in The New Republic points out that conservatives, long in the habit of sniggering at political correctness and group whining, have found a disrespected minority of their very own: evangelicals. Yeah they have, haven’t they.

Mind you, in the usual obligatory ritual, Beinart hands a little ground back, which he shouldn’t have.

To be fair, occasionally liberals do treat evangelical Christians with condescension and scorn. Conservatives frequently, and justifiably, expressed outrage at a Washington Post news story that called followers of Jerry Falwell and Pat Robertson “largely poor, uneducated and easy to command.”…On November 4, in The New York Times, Garry Wills suggested that America now resembles the theocracies of the Muslim world more than it resembles Western Europe, which is offensive, not to mention absurd.

Well is it false that followers of Falwell and Robertson are largely uneducated? I don’t know any statistics on the subject, but it seems on the face of it unlikely that F & R would appeal to educated people – unless one has a slightly special definition for ‘educated’. And as for the next part, ‘offensive’ is irrelevant – in fact its irrelevance is part of the point of the article, so it seems absent-minded of Beinart to use the word.

But then once he’s got that ‘to be fair’ stuff out of the way, things pick up.

What these (and most other) liberals are saying is that the Christian Right sees politics through the prism of theology, and there’s something dangerous in that. And they’re right. It’s fine if religion influences your moral values. But, when you make public arguments, you have to ground them–as much as possible–in reason and evidence, things that are accessible to people of different religions, or no religion at all. Otherwise, you can’t persuade other people, and they can’t persuade you. In a diverse democracy, there must be a common political language, and that language can’t be theological.

That’s what I keep saying – and I keep being surprised at how much resistance there is to that idea among some intellectuals (those ‘educated’ people again). But it seems so obvious. If you tell me a given piece of legislation would be a good thing because Moloch says so, why should that carry any weight with me? Why would you expect it to? Why should it make any difference if you substitute the generic word ‘God’ for Moloch? They both mean the same thing, after all – ‘the deity I have decided to believe in’. It’s just not reasonable to expect other people to believe in the supernatural being you have chosen to believe in, therefore that being’s word doesn’t carry any weight in public political discussions. Or rather it shouldn’t. Of course, when people use the word used by the majoritarian religion for its deity, they think they are referring to someone that everybody ought to pay attention to – but that’s a kind of trick of the light, an illusion, caused by familiarity and failure to question. And then that illusion goes on to become resentment and truculence.

What many conservatives are now saying is that, since certain views are part of evangelicals’ identity, harshly criticizing those views represents discrimination…Identity politics is a powerful thing–a way of short-circuiting debate by claiming that your views aren’t merely views; they are an integral part of who you are. And who you are must be respected. But harsh criticism is not disrespect–and to claim it is undermines democratic debate by denying opponents the right to aggressively, even impolitely, disagree. That is what conservatives are doing when they accuse liberals of religious bigotry merely for demanding that the Christian Right defend their viewpoints with facts, not faith.

Just so. That’s that special status for religion thing that I keep mentioning. Harsh criticism is not disrespect, and pretending it is is a way of trying to rule out disagreement. Exactly. Of course, it works, so needless to say conservatives are going to go right on doing it, and accusing atheists and secularists of elitism into the bargain, but at least the rest of us can point out how bogus it all is.

Check out this interview with Jane Kramer in the New Yorker. She says some things that it would be good to see said more often, by more people, more forthrightly.

But in France, with all its freedoms, so many young women seem to be capitulating to Islamist pressure. It usually starts with the young men who are recruited, and the symbols of successful recruitment are the women in the family. In other words, the women are the symbol of the new identity of the man. When you see a twelve-year-old girl coming to school in a chador, where for two or three generations no one had worn one, you have to look at this as the expression of an enormous pressure from the men in the girl’s family. You’re really dealing with a born-again movement, and the girls get the short end of the stick, because the boys don’t have to change what they study, how they dress, and so forth. The girls are the proof of the new purity of the family.

Just so. The boys get to go right on dressing as they like, the girls have to turn themslves into symbols. As usual – yawn yawn, same old same old. Men are people, women are things; men get to have autonomy, women don’t; men apply pressure, women become symbols.

Homa Arjomand is in Victoria today to give a speech against the introduction of Sharia law in Ontario. I hope she gets a huge turnout and a lot of press coverage.

On the other hand. One letter to the Independent on the ‘Charles tells lower orders to stay in their places’ matter makes an interesting point.

How ironic that on the same day that Charles Clarke says that Prince Charles is out of touch for commenting that children want to be pop stars and the like without having to do anything to earn it, he chooses to announce that “every school must take its fair share of unruly pupils”. As a supply teacher in this country for the past two years, I think that, at least in this instance, it is Mr Clarke who seems more out of touch than the Prince. When was the last time Mr Clarke was in a classroom? There are many disruptive students who ruin it for the good children. From my experience, these disruptive ones fit the description given by the Prince, thinking that they don’t need an education as they will make it as pop stars or footballers in their teens and early twenties.

The letter-writer then suggests that disruptive students should be isolated so that no school would have to deal with them in their disruptive state, and he points out the burden those disruptive students are to both teachers and students who want to learn. Which is true. That’s a conversation I’ve had more than once with various friends who are teachers – the fact that they often have to spend more time being a cop than being a teacher, and how bad that is for the students who don’t need policing and would rather learn something, as well as for the teachers themselves. Teaching is teaching, not crowd control, not prison guarding, not military basic training. Teachers should be able to devote their energies to teaching their subject matter, not struggling to establish dominance. It’s a waste of everyone’s time and energy to make teachers do that, plus it’s a hell of a good way to discourage people from being teachers at all. If I ran the world, students would either act like students or leave.

However, Charles was talking about his adult secretary, not school children, and he’s still a prat.

Oh dear, oh dear. One shouldn’t. One really shouldn’t. It’s most unkind. It’s like shooting fish in a barrel. One feels frightful about it, one feels almost tempted to leave it alone, to do the decent thing. And yet when one sees a barrel with a lot of lazy fish swimming around in it, one shoots at them. One can’t help it. And anyway, what’s the matter with fish today, why do they all seem to think they are qualified to do things far beyond their capabilities? Horrible jumped-up little bastards – where’s one’s gun?

No seriously the hell with all that. The hell with pacifism towards that particular easy fish. I mean – if Charles Windsor, of all the people in the United Kingdom of Great Britain and Northern Ireland, really thinks he is in a position to rag on other people for wanting to do jobs without qualifications or natural abilities – well I mean to say. I mean to say he is literally the one person in the entire country with the least right to say such a thing. Bar none. His saying it is the exact equivalent of George W Bush and his handlers having the almighty gall to call other people ‘elitist’ when he would be doing well to be a part-time security guard if he had not been born into the shrubbery.

Oh dear, oh dear. It is funny though. Funnier than Bush, because of course Charles is so powerless, despite all the ridiculous sucking up and deference and bowing and Sirring and the bales and bales and bales of money. And it’s so funny that he apparently thinks he himself has natural abilities, at least compared with all these horrible striving proles he’s surrounded with, not to mention all these terrifying PC black women lusting after promotions. It’s always been funny. It was funny that he thought he was so clever compared to Diana because he read (wait for it) boooooks by Laurens van der Post. Oh very deep. Mind you Diana was funny that way too. Katharine Graham once told her she might enjoy going to university and Diana was very amused, saying she’d had plenty of education from life. Uh…right. Perhaps all toffs are like that. It’s a toff thing, apparently, to scorn education. One doesn’t need that sort of thing, thank you very much, that’s for the lower orders who have to do something, aristocrats have only to Be.

There are a lot of good letters on the subject here. And there is an interesting side point in this article –

Mr Clarke’s comments were seized upon by opponents as evidence of a breach of the convention whereby ministers do not criticise the Royal Family.

Well…excuse me, I’m just a Yank and a Republican and I don’t properly understand these things, but that does seem like a stupid convention. Why should the Royal Family be immune from criticism by ministers? I realize it has something to do with separation of government and crown, with keeping the muck of politics out of the more transcendent realm of the monarchy, and that that’s supposed to be good for continuity and the monarchy’s ceremonial role and all that. But still. It just does seem a ridiculous way to go about it. Choose this one person and treat it as if it’s magic, and then make the resulting oddity your head of state.

Since it’s such an odd system, I do wish we could stop trying to mimic it in the US.

An example, of the kind of thing I was talking about yesterday and a few days before that – of this matter of the complexity and arbitrariness of political categories, and of the idea that sometimes it’s just not particularly helpful or interesting to attach labels of liberal or conservative, left or right, to any and every idea that comes along. The example is from an interview with Barack Obama in the October Progressive – unfortunately not online. The interviewer, Barbara Ransby, said, ‘You also said something to the effect that you are open to ideas from both the right and the left. Now, you know this kind of talk makes progressives a little nervous. Can you elaborate on what you meant by that?’ and Obama answered,

Yes, certain factions of the left have bought into an either/or argument about how we solve our problems, and I contend that all our solutions do not have to do with money. They have to do with attitudes, values, and morals. As I said in my speech at the convention, for example, we have to recognize academic achievement as parents. Now some may label that a ‘rightwing’ or ‘conservative’ position, but you go into any place in the community, you will hear the same thing.

Obama’s not kidding when he says that some may label that a ‘rightwing’ position – in fact he’s understating it drastically (no doubt being polite to the interviewer and The Progressive). There’s very little ‘may’ about it – some do emphatically label that a ‘rightwing’ position before the sentence is even finished. I noticed such a bit of labeling just the other day in an article in the New York Review of Books –

Along with other black conservatives —John McWhorter, Shelby Steele, and Thomas Sowell—Ogbu places the blame for ongoing inequality on black communities. He recommends a variety of self-help strategies to raise black students’ achievement, such as publicizing black students’ academic successes, reinforcing parents’ commitment to monitoring their children, and so on.

I think it’s very debatable to call McWhorter a conservative, and I think it’s even more debatable to assume (as that quotation does assume) that the idea that some factors internal to ‘black communities’ play a part in educational inequality (which is not the same thing as ‘blaming’ those communities, which is a silly, loaded, and manipulative way of stating the idea) is necessarily a ‘conservative’ idea. It can be, and it can be useful to conservative agendas, but it doesn’t have to be. But it is (in some circles, or factions, as Obama puts it) assumed to be. It is in fact a kind of litmus test – it’s one of those things that people avoid saying for fear of being put into a box they don’t want to be put into. The good old hegemonic discourse is full of minefields like that – things it’s risky to say unless you want friends to think you’ve suddenly become Krusty the Konservative.

And it’s understandable in a way. Understandable and not malevolent. We have heard enough about ‘blaming the victim’ to be very wary of seeming to do that ourselves, especially when we are not in the same victim box ourselves. It is a very queasy position to be, say, a white person worrying about anti-intellectualism among black people; we worry that we don’t know enough, that it’s easy for us to say, that we have unpleasant motives we’re not entirely aware of, that we are indeed shifting the problem from institutionalized injustices to the naughty behavior of the victims themselves. Understandable. But the trouble is – what if it’s true? What if it really is true that, for instance, black students shame each other for doing well in school or liking to read, label that ‘acting white,’ apply peer pressure to make their friends stop it? Then that sqeamishness and reluctance to talk about it doesn’t look like such a good idea, does it. Because if it really is true, then it’s a bad thing, and everyone ought to make every effort to change it, and that’s a good deal harder to do if the subject is taboo.

And that’s just one example. Which is not to say that nothing should be labeled left or right; I’m not a fan of ‘bipartisanship’; but it is to say that not everything should be labeled that way. That some issues are factual rather than ideological, is rather than ought; that an empirical, inquiring, analytic approach works a good deal better for many problems than a political or even moral one. The issue Obama is talking about isn’t one about blame, it’s one about what to do. But entrenched positions make people unwilling to think about some avenues of inquiry. That doesn’t seem particularly useful.

Now (she said, throat-clearingly), that comment of Amartya Sen’s is relevant (in my mind at least) to the discussion in Politics and Morality, below. Mark Bauerlein emailed me in a cordial way to point out that there was a survey reported in the Chronicle some months ago which asked professors in all fields about their political allegiance. “Those who considered themselves Left or Center Left outnumbered those Right or Center Right by almost 3 to 1.” So, as I said in an update to that post, that at least partly answers my question about Business schools and the like, and it’s interesting in itself.

But even with that question partly answered, the more I think about this whole subject – ‘whole’ in the sense of in its wider aspects, as opposed to the relatively narrow one of party politics – the more complicated, fuzzy, and difficult to pin down it seems. And the similarity to Sen’s point has to do with the question of categories, and how we define people, how they define themselves – how we define ourselves and each other, in short. ‘There is, as a result, a widespread inclination to understand people mainly through their religious beliefs, even if this misses much that is important about them.’ You could substitute ‘political beliefs’ there for the purpose of this discussion, and the effect would be the same. In other words, it seems to me that knowing that someone identifies herself as Left or Right or Center Left or Right, doesn’t necessarily tell you very much about her. It might, but it easily might not. And it also might not tell you what you think it does. Your idea of Left or Right might not be hers. But I think Sen’s point is the really interesting one – that those one or two words miss much that is important about most people – miss it or confuse it or both.

You could argue, and I think I’m going to, that one of the most interesting things about people is what trumps what. Does political angle trump artistic tastes, or the other way around? Are your commitments more moral than they are political, or vice versa, or do you have a hard time telling the two apart? And then, within those categories, what do you put where? That’s another interesting item. Consider religion, and secularism. Are those political categories? Intellectual? Moral? All those? Something else? And how are they weighted?

And then, how do we know? How do we know which issues are political and which are not? The media, I suppose, is one answer. The newspaper and tv and radio tell us. If they say religion or ‘family values’ or gay marriage or abortion or creationism are now political issues, then we generally accept it – no doubt because newspapers and tv and radio make such statements true in the very act of making them. Speech acts. Once the hegemonic discoursers throw a subject out into the political boxing ring, then that subject becomes something that political operators have to take into account. (So the media ‘create reality’ as the saying now goes.) But that’s part of the problem, in a way, or at least a source of some of the confusion. (What confusion? Well, mine, for a start.) It’s not really self-evident that, say, ‘family values’ are political at all. In fact one might think they are by definition not political. (That’s part of the problem with the way political campaigns, especially in the US [where political campaigns last four years, which means they never stop], talk about the candidates’ personal lives and characters more than they talk about exactly what the candidates are going to do if elected – it turns everything into a ‘political’ subject, including things that might be vastly more usefully and interestingly discussed under a different rubric.)

Maybe this is just a very long-winded way of saying I’m bored by politics. Which I am. Well, considering the way it’s carried on here, via a mix of cartoonish irrelevancy and shameless bribery re-labeled ‘campaign contributions’, and then considering what we end up with as a result, can you blame me?

Amartya Sen makes an excellent point, one I’ve seen him make often before (but it needs to be made over and over again, because it goes against a very strong stream of current opinion and it doesn’t make much headway), in this article in the New York Review of Books.

The richness and variety of early intellectual relations between China and India have long been obscured. This neglect is now reinforced by the contemporary tendency to classify the world’s population into distinct “civilizations” defined largely by religion (for example Samuel Huntington’s partitioning of the world into such categories as “Western civilization,” “Islamic civilization,” and “Hindu civilization”). There is, as a result, a widespread inclination to understand people mainly through their religious beliefs, even if this misses much that is important about them. The limitations of this perspective have already done significant harm to our understanding of other aspects of the global history of ideas. Many are now predisposed to see the history of Muslims as quintessentially Islamic history, ignoring the flowering of science, mathematics, and literature that was made possible by Muslim intellectuals, particularly between the eighth and the thirteenth centuries. One result of such a narrow emphasis on religion is that a disaffected Arab activist today is encouraged to take pride only in the purity of Islam, rather than in the diversity and richness of Arab history. In India too, there are frequent attempts to portray the broad civilization of India as “Hindu civilization”—to use the phrase favored both by theorists like Samuel Huntington and by Hindu political activists.

Exactly. I think I’ve made a similar point here quite a few times – but again (and considerably less surprisingly, what with my not being a Nobel economist and not writing in the NYRB and all) it doesn’t do any good so I just go on making it. This radical simplification has a lot of disastrous consequences, some of which are very noticeable indeed in what one might call contemporary hegemonic discourse. I wouldn’t call it that, but one might. One of the most noticeable is the intense reluctance on the part of a lot of leftists to criticise Islam, for fear that that will be taken as criticising Muslims which will be taken as criticising brown or Third World people – with the immensely dreary and discouraging result that leftist, feminist, gay, secular, atheist, dissident people from e.g. Iran, Pakistan, Indonesia and the like are ignored or even rebuked by people who ought to be their allies. Another is probably the (mostly unexamined, unaware, taken for granted) idea that religion is and should be and must be immune from criticism in a way that other systems of ideas are not. The over-developed sensitivity and caution and tact about saying any religion and especially Islam might have some truly bad ideas right at its core.

Where did this contemporary tendency that Sen mentions come from, anyway? Is it just a short-cut? Just journalistic laziness? Is it just that it’s faster to say ‘Muslim countries’ than it is to say ‘countries with large or majority Muslim populations’? Or is it more to do with underlying ideas about identity politics? Or is it both? Or both plus more? I don’t know, but I wish everyone would point it out and disagree with it every time it appears until it stops appearing.

Oh, what fun. We have an unfavourable review of the dictionary at Amazon – a very unfavourable review. Really doesn’t like it at all, this reader doesn’t. Thinks it’s bad and awful. Well what’s so fun about that! you ask. Well if you look at the review you’ll see. Or don’t bother, I’ll just quote heavily, because I don’t suppose Amazon reviews are exactly copyrighted, are they, and anyway the reviewer is semi-anonymous.

Another trite and innocently framed attack on those intellectuals who are trying to decenter the–and here is a phrase they make fun of–dominant hegemonic discourse, that is so corrosive and debiliating to our civilization. The authors of this book hark back to a mythical Baconian age of deductive logic. They insist on the heroic processes of logic and reason. All of this other stuff is just poo poo, lets make fun of it because we know that a.)not only can we make money off it–logically and reasonably in a consumerist world that they admire–but, b.) we can at the same time admonish complex and careful thinking–that either they are jealous of the individuals who were able to construct such complex arguments, or they actually don’t really understand them–to the realm of the ridiculous and unreasonable, the illogical. Its a powerful little book, that is far more subversive then it pretends to be, by making ‘cute’ ‘funny’ attacks on the ideas they oppose in favor of a western hegemonic ideology.

There, I quoted so heavily that that’s the whole thing. So you see why it’s fun.

Those (read: brave, heroic, embattled, misunderstood, etc) intellectuals who are trying to decenter the dominant hegemonic discourse, that is so corrosive and debilitating to our civilization. Oh them. Now, I would say, if asked, that I spend a fair amount of time here trying to do something – not decenter, particularly, but something – to the, let’s call it, dominant rhetoric of politics and various media. Call it hegemonic discourse if you insist. I would also say, even if not asked, that I do a better job of it than people who talk or write the way Ryan (the reviewer) do. In other words, I would claim that I am at least as interested in pointing out the hidden agendas, deceptions, mistranslations, euphemisms, evasions, manipulations and the like of public rhetoric as the hegemonic-discourse-decenterers are. So the implication (and it is an implication – quite manipulative and rhetorical in fact) that the dictionary attacks decenterers because they try to decenter hegemonic discourse, is nonsense. On the contrary – it’s because they do such a damn bad job of it.

Then the bit about harking back to a mythical Baconian age – where does he get that, one wonders. And the insistence on the heroic processes of logic and reason – again: really? Where? In other words, more rhetoric. The time-honoured tactic: when at a loss for an argument, just make stuff up. And then the flattery about ‘complex and careful thinking’ and ‘such complex arguments’ – familiar stuff, for instance from the old ‘difficulty’ defense that always crops up in discussions of Bad Writing. This stuff isn’t a lot of jargony polysyllabic neologistic babble disguising an empty box, no, it’s complex careful thinking and complex arguments. Yup uh huh.

And as for more subversive than it pretends to be – I beg your pardon?!? We make no pretense whatever not to be subversive! Subversion is exactly what we have in mind. Tsk. I guess we should have had ‘A Subversive Project’ for our subtitle. You have to spell things out for some people.

Okay, that was just my little fun, but there’s a slightly serious point too. That review is quite symptomatic – as I’m sure all of you who are familiar with this kind of thing will recognize instantly. It’s pure boilerplate, pure formula, and utterly empty. And that’s why things like the FD are necessary at the moment. Until would-be intellectuals get back in the habit of actually saying something instead of just stringing vacuous cliches together, well, the rest of us will just have to keep mocking.

This New York Times article by Ron Suskind about Bush’s ‘faith-based’ certainty got a lot of attention and comment, I gather, but I was away from my desk at the time – away from my desk, from radio and newspapers, from telephones and people, tables and chairs, bread and butter – no, I exaggerate. I was still in civilization. But I was mostly too busy running around and looking at things to pay attention to things like the New York Times magazine or comments on same, so I missed the reaction. But it is a very interesting article. I would like to think it’s a little exaggerated, a little animus-driven – but I’m not sure I can manage it. It’s all much too plausible.

There are a lot of points worth commenting on, but I’ll just mention a couple for now.

Some officials, elected or otherwise, with whom I have spoken with left meetings in the Oval Office concerned that the president was struggling with the demands of the job. Others focused on Bush’s substantial interpersonal gifts as a compensation for his perceived lack of broader capabilities. Still others, like Senator Carl Levin of Michigan, a Democrat, are worried about something other than his native intelligence. ”He’s plenty smart enough to do the job,” Levin said. ”It’s his lack of curiosity about complex issues which troubles me.”

That’s not the first time I’ve heard those two observations made together. It’s not that Bush is not smart, goes the line, it’s that he’s not curious. But I think that’s an almost meaningless thing to say in this context. It’s like saying it’s not that Bush flies, it’s just that he moves through the air by flapping his wings. It’s not that Bush eats, it’s that he puts food in his mouth and chews it and swallows it. Look – if Bush is in that job and thinks he doesn’t need to be ‘curious’ about complex issues – then that’s not smart. To put it mildly. That’s all there is to it. It just is not smart to think that ignorance is okay for someone who chose to go for the job of being the most powerful single human on the planet. That observation is essentially the point of the whole article – that Bush doesn’t give a shit what the facts are or what the evidence is, because he has ‘faith’ in a supernatural being instead. He apparently shocks and scares a lot of people with the extent to which he simply does not care if the facts indicate he’s doing the wrong thing. He has instinct, he has intuition, he has faith, he prays, so who cares about facts. So – he’s not plenty smart enough to do the job, is he. Surely not. Surely that’s a pretty good description of someone who is in no sense smart enough to do the job. (Which of course is unfortunate, since he’s doing it.)

And then there’s the famous bit about ‘reality-based’ people and then the other kind.

I had a meeting with a senior adviser to Bush. He expressed the White House’s displeasure, and then he told me something that at the time I didn’t fully comprehend — but which I now believe gets to the very heart of the Bush presidency. The aide said that guys like me were ”in what we call the reality-based community,” which he defined as people who ”believe that solutions emerge from your judicious study of discernible reality.” I nodded and murmured something about enlightenment principles and empiricism. He cut me off. ”That’s not the way the world really works anymore,” he continued. ”We’re an empire now, and when we act, we create our own reality. And while you’re studying that reality — judiciously, as you will — we’ll act again, creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors . . . and you, all of you, will be left to just study what we do.”

Well…who knows, maybe there’s no need to take that too seriously. Maybe the aide was just yanking Suskind’s chain, or flattering himself, or both those plus having a laugh. But then again…

And of course again it’s so stupid. If he does mean it, it’s so stupid. What can he think he means, ‘we create our own reality’? Of course they create some reality, that’s obvious enough. They change the tax code, they invade Iraq, they appoint Supreme Court justices and other judges. They make things happen. But since when does that equate to creating ‘reality’? Hey, guess what, aide, reality’s a big thing, there’s a lot of it out there, and a fair bit of it is actually created by people other than you and your team. However powerful you all are, and you are plenty powerful, nobody denies it, you aren’t in a position to create reality full stop. You are of course in a position to influence the way other people create some more pieces of reality – which is one big reason it would be advisable for you to do it with plenty of respect for things like facts and evidence and careful thought, as opposed to stupid shortcuts like prayer and ‘faith’ and ‘instinct’ and brainless certainty. Shortcuts to nowhere, those are – if not worse. As a Bush fan hinted to Suskind:

A regent I spoke to later and who asked not to be identified told me: ”I’m happy he’s certain of victory and that he’s ready to burst forth into his second term, but it all makes me a little nervous. There are a lot of big things that he’s planning to do domestically, and who knows what countries we might invade or what might happen in Iraq. But when it gets complex, he seems to turn to prayer or God rather than digging in and thinking things through. What’s that line? — the devil’s in the details. If you don’t go after that devil, he’ll come after you.”

Yeah, and the rest of us, too.

Lotta proofreading done today. So I’ll give myself a little dessert, and link to a few miscellaneous items I’ve been meaning to link to for a week or so.

There is Julian in the Guardian on ‘dating’ for instance. It’s funny, I’m an American, but I’ve always hated that word. It just sounds like such a silly, stilted, unreal, arbitrary activity – ‘dating’.

Although I find US-bashing a tiresome game, I do object to one lamentable feature of the American way of life that has insidiously infected our indigenous culture: dating. When I grew up, no one talked about dating, let alone did it. You “went out” with someone or, if you wanted to be cool, were “seeing” someone. But it is not the word I object to. It’s the ethos.

Yeah. I object to the word too though. I think the word is probably part of the ethos. It seems to turn interactions between potential lovers into something bizarre, formalized, unlike more ordinary (or as one might say, ‘quotidian’) interactions between friends, colleagues, acquaintances, people on the bus and in the shops.

Then there are a few more of Julian’s columns – one on the use of making mistakes and one on the difference between Aristotle and self-help. And one on speech as act and the implications of speech-acts for freedom of speech. It’s relevant to what we’ve been discussing lately about Theo van Gogh and Rohan Jayasekera.

And speaking of that discussion, there is a post about Jayasekera and his article at Index on Censorship (not to mention his position at same) on Harry’s Place by Juan Golblado, a reader of ours who commented on the subject here too. There is a lot worth reading at Harry’s Place right now. Well there always is – and especially at the moment I want to point to a number of particular items. Maybe I will just mention one or two. There’s a brief but sharp comment on Livingstone and Qaradawi. There’s an amusing dissent from Johann Hari’s defense of Chavs. There’s a post by Harry on Jayasekera’s reply to his critics. And there’s a post on a book I read and recommended here a year or so ago, Jonathan Rose’s The Intellectual Life of the British Working Classes.

Hmm. That’s only some of the things I wanted to link to. Well – more later. There are still about forty pages left…

It was a worm, that’s what. A damn worm. That’s why B&W has been a little quiet for the past few days, and why I wrote a despairing valedictory N&C on Saturday which I later replaced with an incomprehensible one – it’s because I spent three days wrestling with the worm Orobouros. Only I didn’t know that was what I was wrestling with. But my invaluable colleague was able to figure it out and find out how to fix it, so now B&W will be normally noisy again. After today. I have a lot of proofreading to do today (but I may make noise anyway by way of recreation), and then after that – well I have a lot of other work, to be sure, but I’ll make noise anyway, because I always do.

Okay, here I am doing my best. Brushing the sweat out of my eyes, swatting at mosquitoes, worrying about frostbite, avoiding hidden cravasses, catching bullets in my teeth, eating old bread with maggots and weevils and turnip crumbs in it, being charged by cranky lions and rhinos and people who sell insurance. Here’s one item I was thinking about before the virus pounced and turned my computer into an evil demon. Mark Bauerlein has an interesting article in the Chronicle of Higher Ed – but even though it’s interesting I have some disagreements with it. It’s about the familiar subject of lefty groupthink in (US) universities. One problem is that he says campuses, colleges, academics, rather than specifying ‘certain branches’ of same. He does mention the humanities and social sciences a couple of times at the beginning of the piece, but then goes on to talk about academics in general as if forgetting that stipulation. People so often do when they talk about this subject. But though I don’t think I’ve seen any figures on this, I have a hard time believing that Business Schools, Law schools, Engineering, Dentistry, Medicine, and all the sciences, are overwhelmingly on the left. I don’t have a hard time believing it about the humanities and social sciences, but I do about the rest. Am I wrong? Are US medical schools and B-schools full of ardent lefties who change drastically the minute they get out? I don’t know for certain that they’re not, but I am skeptical. Yet Bauerlein’s article doesn’t really deal with that aspect.

But there’s also a more general (and more interesting) point, I think.

Conservatives and liberals square off in public, but on campuses, conservative opinion doesn’t qualify as respectable inquiry. You won’t often find vouchers discussed in education schools or patriotism argued in American studies…The ordinary evolution of opinion — expounding your beliefs in conversation, testing them in debate, reading books that confirm or refute them — is lacking, and what should remain arguable settles into surety. With so many in harmony, and with those who agree joined also in a guild membership, liberal beliefs become academic manners. It’s social life in a professional world, and its patterns are worth describing…Apart from the ill-mannered righteousness, academics with too much confidence in their audience utter debatable propositions as received wisdom. An assertion of the genocidal motives of early English settlers is put forward not for discussion but for approval…The final social pattern is the Law of Group Polarization. That lawas Cass R. Sunstein, a professor of political science and of jurisprudence at the University of Chicago, has describedpredicts that when like-minded people deliberate as an organized group, the general opinion shifts toward extreme versions of their common beliefs…Groupthink is an anti-intellectual condition, ironically seductive in that the more one feels at ease with compatriots, the more one’s mind narrows.

I don’t disagree with his overall point. There is a lot of groupthink and Law of Group Polarization around, and very irritating it can be, too. And not only irritating but also an impediment to clear or critical thinking. But I do somewhat disagree with the way the point is framed, or with what is left out of account.

It all has to do with what is defined as political and what isn’t, what is considered (or defined as) debatable and what isn’t. What Bauerlein is talking about in the article (though in fact he doesn’t mention many specific examples) is the contemporary right-on consensus. Fair enough, but the thing is, today’s right-on consensus may well turn out to be tomorrow’s consensus that even the most ferocious Limbaughites wouldn’t seriously question, or consider debatable. It may (parts of it may) go from being classifiable as ‘liberal’ to being just basic decency. Attitudes about such things do change over time – sometimes for the worse instead of the better, as with the rise of Islamism over the past quarter century – and some attitudes or beliefs or views do become much less debatable (realistically debatable, though anyone can always play at debating them for the exercise or shock value) than they once were.

That being the case, I think it may be a little misleading to call these disputes political only. I’m not sure they are, not all of them. I think many of them are about morality rather than politics; or they’re about both at once. But surely there are things that just aren’t debatable, or ought not to be, and if so, aren’t they moral rather than political? General agreement on moral issues – some moral issues – is looked on much more favourably than is general agreement on political issues. Politics is supposed to be dual (though it’s not supposed to be more than that, which is interesting); it’s supposed to be balanced and fair and not too top-heavy on either side. But that’s not as true of morality. Very few people wring their hands over the dreary consensus that murder is considered a bad thing (except by tv and movie directors, one might add). Do we want university faculties to have a good showing by people who think the Holocaust was a good idea and should be tried again? Or that thieves should have their hands cut off? Or that slavery is good for the economy and should be restored? Or that suspects in criminal cases should be routinely tortured? Or that people should be executed for stealing a chicken or a shirt? No, not in this part of the world. But people once did think that, and in some places still do. Yet people don’t often write articles for the Chronicle wishing universities had a lot more people who thought that way.

What is political and what isn’t is surely a temporary matter. X is political right now because it is indeed still under debate, and because we’ve decided to think of it that way (or the mass media have), but that doesn’t mean it always will be or that it always has been. And it’s possible that some items don’t really need a ‘balanced’ debate. If they did – if every single issue one can think of would benefit from discussion from all points of view – then why don’t we spend a lot of time listening to advocates of slavery, genocide, capital punishment for petty theft? Isn’t it because we don’t really think there is much to say on the contrarian side?

I think this problem is related to the problem of the tension between democracy and human rights, which we’ve talked about before (sometimes causing fireworks in the process). There are some issues that are political, and subject to democratic decision, and up for grabs; but there are others that are not, or should not be, and that have been placed partly outside the political process, by such devices as Constitutions and Bills of Rights and Universal Declarations of Human Rights. No – there isn’t really an interesting exchange of views to be had on the benefits of keeping women as permanently powerless and unequal and abused, for example, or on the desirability of child labour. Some things, yes, other things, not really. I think discussions like these don’t usually look at that aspect (if it is one), so they give a somewhat oversimplified view.

Update: Mark Bauerlein tells me there was an article in the Chronicle a few months ago about a survey of US academics’ political self-identification. Those who considered themselves Left or Center Left outnumbered those Right or Center Right by almost 3 to 1, so that’s one answer to my objection about Business schools and the rest.

Well perhaps not as bad as I thought.

I can’t just delete now because of the RSS feed.

And look what I just found! What a lovely surprise. I can pretend I’m still there.

It’s beautiful here today, in an odd, subdued sort of way. I went for a walk and gazed out over the Sound an hour or so ago. Everything is grey – the sky, the water – but it’s a bright, translucent grey in places. The clouds are shapey and various as opposed to being a single pewter-coloured blanket, and there are places where the sun almost shines through them, so in the distance the water is quite silvery. I’ve been back for a week (plus a bit). Things have shaken down as they do after a trip (that’s one of the fun things about trips: the sense of strangeness when you get back), and I’ve had time to think it over and consider the high points. (Mind you, they were all fairly high, apart from one very rainy afternoon when I insisted on going for a walk anyway, and a couple of traffic jams, and the casual little walk I took the morning I left, so casual I didn’t take the A to Z, which ended in my getting more lost than I’ve ever been, and accidentally walking almost to the Tower instead of back to Bedford Square.)

It was fun meeting my colleague. It’s been fun not meeting my colleague all this time – there’s something quite entertaining about collaborating with someone that, um, collaboratively, for that long, without having ever met. I enjoyed the paradox of knowing each other quite well in one way and not at all in the more usual one. The well-known oddity of Internet acquaintanceship. But after all this time – collaborating for two years, chatting for three – I was curious about the more usual version. So it was fun. And he was a very kind host. He showed me the sights – the nice new(ish) mall, Safeway, Waterstone’s, Smiths. Leith Hill, Box Hill. He also showed me ‘The Office’ in its entirety, and Dream Theater – not to mention Spike. All good stuff. It was also fun meeting Julian, though that was much briefer, he was only in London for a couple of days – he’s a busy guy. The two of them talked about things I didn’t understand, which was a nice humbling experience (not that I needed it – I’m extremely humble already, as I keep saying, in my humble way). Vagueness, they talked about. I could follow what they were saying, it didn’t seem like gibberish or anything, but I couldn’t have added anything to it if you’d put a gun to my head.

On the other hand, sad to say, I didn’t get to meet another virtual friend I had hoped to. He was going to be in London for a few days and it was all planned and then I couldn’t make it after all; that was very disappointing. Oh well – I’ll just have to go back, that’s all.

And then there are the high points of London itself (never mind the low ones, they’re not my problem, because I don’t live there). Richmond Park, that view from Terrace Gardens (I visited it three times – can never get enough of that view), Wimbledon Common (I’d always meant to explore that a bit and now I have – very good. There’s a part with long tawny grass and birch trees that is very satisfying), Hampstead Heath, the Hill and the Pergola, Nonsuch. You’ll notice I like commons and heaths and the like. Well, I do. Regent’s Park, Waterlow Park, Green Park, Holland Park, Ranelagh Gardens, Bishop’s Park – I love them all. I could just stay home and walk in a lot of fields, but…it’s not the same. And the new stuff – the Eye, and Tate Modern, and the Gherkin, and the Globe, and the shaky bridge. In fact bridges in general – I could do a little aria to London bridges. Waterloo, Westminster, Blackfriars, Battersea, Albert, Putney, Hammersmith, Kew, Richmond, Kingston. And then river walks. The walk from Blackfriar’s Bridge to the Tate is pretty staggering, for instance.

Okay, I’ll shut up now. A lot of you already know this anyway because you live right there, and others do because you’ve visited, and the rest don’t care. Although I could always say this is a post for City Comforts. Because London’s lavish hand with parks and commons is one of the things that make it a great city (while the traffic rules are one of the things that make it a terrible one), and its river is another. So this is a kind of implicit discussion of urban planning. (Seattle doesn’t have anywhere near enough parks and parkland. There are very few places in Seattle where one can go for the kind of really long walk through park or parks that one can go for in most of London. That’s bad.)

A bit of old business I’ve been meaning to get to for several days. This question of religion and the focus of its public rhetoric and exhortation on a narrow view of sexual morality with a comparable neglect of social justice – of, if you prefer, poverty, oppression, exploitation, bad working conditions, injustice, and the like. One of our readers took issue with that view of the matter, and I thought I would offer one or two more places where I’d seen the idea discussed.

One is this piece by Ishtiaq Ahmed in the ‘Daily Times’ of Pakistan.

The Islamic position on life on earth was that Muslims should enjoy the good things of life within limits prescribed by Sharia…What is worrisome about such calculations is that promises of reward in the hereafter can be used to stifle protest and demands for justice on earth. This suspicion is confirmed when we remember that the Islamists almost never champion the rights of the exploited and dispossessed and spend most of their time giving vent to anger against the imagined liberation of women…Such fixation with moral chastity has meant that sprawling multitudes of hungry and neglected people, almost always the vast majority of them being Muslims, can be found all over the Muslim world. You will seldom find any Islamist devoting his sermon to the alleviation of their privations. Some change in such orientation took place between the mid 1950s and early 1970s when ideas of Islamic social justice found reception in parts of the Muslim world, but such movements were superseded by Islamism after the Iranian Revolution. No wonder economic development has been slowed down in the Muslim world ever since Islamism began to influence the political agendas of Muslim societies.

Whether he’s right or not, the point is, it’s not only irritable Western atheists who think such things. And he says Hindus have the same problem:

As regards Hindu culture, while the upper castes were allowed to own property the Dalits were denied it and told instead to fulfil their duty (dharma) of serving their superiors quietly and passively so that in their next birth perhaps their karma (fate) will be a better one…Later, the Brahmo Samaj and Arya Samaj movements tried to bring about social reform. The Nehruvian state tried to change attitudes in a progressive manner. However, the rise of Hindutva changed the agenda once again: it accepted neo-liberal ideas in the economic sphere but in the social and cultural spheres conservative values were strengthened.

Martha Nussbaum has an interesting quotation in chapter 1 of Sex and Social Justice, ‘Women and Cultural Universals’ (page 30):

Or, as a young Bangladeshi wife said when local religious leaders threatened to break the legs of women who went to literacy classes conducted by a local NGO, ‘We do not listen to the mullahs any more. They did not give us even a quarter kilo of rice.’

Short and to the point. Not so much of the threatening and preventing education, thanks, especially if you can’t and won’t even help us not starve to death. Or to put it another way, what is it about the mullahs that makes them prefer to threaten women and stop them becoming literate rather than give them food? And whatever it is, why on earth would anyone want to be bossed around by it? Or consider it somehow a good (‘spiritual,’ pious, etc) thing? Since what it looks like is just sheer bastard-like cruelty, bullying, and exploitation; treating people like so many brooms and cooking pots, as insensate things to be used.

So the problem seems to be one that fundamentalist Christianity, Islam, and Hinduism have in common at the moment: that they’re way too concerned with crushing people (especially women and Dalits) and way too little concerned with consoling or comforting or helping them.

Now, for your amusement, consider this passage from George Eliot’s brilliant essay from the Westminster Review in 1855, ‘Evangelical Teaching: Dr Cumming’:

Of Dr Cumming personally we know absolutely nothing: our acquaintance with him is confined to a perusal of his works, our judgment of him is founded solely on the manner in which he has written himself down on his pages…For aught we know, he many not only have the gift of prophecy, but may bestow the profits of all his works to feed the poor, and be ready to give his own body to be burned with as much alacrity as he infers the everlasting burning of Roman-catholics and Puseyites. Out of the pulpit he may be a model of justice, truthfulness, and the love that thinketh no evil; but we are obliged to judge of his charity by the spirit we find in his sermons, and shall only be glad to learn that his practice is, in many respects, an amiable non sequitur from his teaching.

There. She was one hell of a phrase-maker, Maryann Evans was. If you haven’t read that essay, I do recommend it. And she’s talking about the same phenomenon I was the other day – and the one Mary McCarthy was talking about when she said that religion is good only for good people; it makes bad people even worse.

The comments by Juan Golblado on the ‘Paying Too Much Attention’ Comment have prompted me to hurry up and do what I’ve been meaning to do, which is to say a word or two about this bizarre article at Index on Censorship. It is, as Mr Golblado says, a striking case of the fox being invited into the henhouse. Unless of course the Index on Censorship is supposed to be an organization that sings the virtues of censorship, but I kind of thought it wasn’t supposed to be that kind of organization.

Van Gogh’s juvenile shock-horror art finally led him to build an exploitative working relationship with Somalia-born Dutch MP Ayann Hirsi Ali, whose terrible personal experience of abuse has driven her to a traumatizing loss of her Muslim faith.

Why is the relationship exploitative? And how does Jayasekera know? And note the way he makes her abuse sound like an aberration, a terrible but singular experience, as opposed to being the experience of many women under Islam. Then note the idea that what is traumatizing is the loss of her Muslim ‘faith’. Seems to me that keeping it would have been more traumatic in the circumstances – it would have meant accepting the rightness, the godliness, of what was done to her.

Together they made a furiously provocative film that featured actresses portraying battered Muslim women, naked under transparent Islamic-style shawls, their bodies marked with texts from the Koran that supposedly justify their repression. Van Gogh then roared his Muslim critics into silence with obscenities. An abuse of his right to free speech, it added injury to insult by effectively censorsing their moderate views as well.

‘Supposedly.’ Because there are no such texts in the Koran? And then what does that stuff about roaring his critics into silence mean? His critics had no way to roar back? Why? How? He doesn’t say, just asserts something that sounds pretty unlikely. And in essnce says van Gogh asked for what he got. And this is on the Index on Censorship site? Not good. Not encouraging.

Another interesting item from a reader: in the Letters today, expressing admiration for Azar Majedi (who wrote the article protesting van Gogh’s murder you’ll find on our front page) and adding this quotation from I don’t know what but it looks like a newspaper account:

‘the Rotterdam police were destroying a mural by Chris Ripke that he’d created to express his disgust at the murder of Theo van Gogh by Islamist crazies. Ripke’s painting showed an angel and the words “Thou Shalt Not Kill”. Unfortunately, his workshop is next to a mosque, and the imam complained that the mural was “racist”, so the cops arrived, destroyed it, arrested the television journalists filming it and wiped their tape’

Peachy. The imam complained. If the mural is described accurately, it doesn’t sound racist. Maybe the imam should be agreeing instead of complaining. Sigh.

Okay, I give in. I’ve had a conversion experience. I’ve recognized the error of my ways. All these people who have been telling me what a horrible elitist I am have worn me down. I’m convinced. It’s true, I am an elitist, and that makes me a terrible person, so I have to stop. Okay. I’ll stop. I’ll become a better person. I won’t like anything that is not extremely popular, and I won’t dislike anything that is extremely popular. (God, for instance.) I won’t do anything that lots of people don’t do, and I won’t refrain from doing anything that lots of people do. I’ll become as humble and modest and unassertive as the people who tell me what a horrible elitist I am – and they are very modest and humble and unassertive indeed, and never do anything at all that a majority of their fellow humans don’t also do. From this moment I shall take such people as my role model, and be just like them.

So the first thing I have to do – even before I give away all my books and replace them with different ones (but perhaps I shouldn’t give them away? Perhaps that would only be passing the corruption on to other people, encouraging them to be elitist in my place? Perhaps I should simply throw them all in the bin?) – is stop making judgments between good and bad. Because that’s where the harm lies, I’m told. That’s where it gets me, that’s what makes an elitist a terrible person – it’s this business of making judgments. At least in aesthetic matters, and the like. In areas where judgments can’t be grounded. It’s okay (I take it) to say one hammer is better than another, because you can show that it does the job better (pounding the nail in, breaking the window, whatever). But you can’t say one poem or play or song or concerto is better than another because none of those things can pound nails or break windows – you can’t show a job that a good one can do better than a bad one, therefore when you say one is better than another you’re just hand-waving. Except you’re not just hand-waving, it’s worse than that, and that’s where the terrible person thing comes in. I’m told.

Here’s how the argument goes, if I understand it correctly. Judgments of quality in aesthetic matters cannot be grounded, therefore they are simply rhetoric – there is nothing else they can be; therefore they are necessarily power plays. So, if that’s right, every time I say or even think that, say, Keats’ ‘Ode to a Nightingale’ or Marvell’s ‘To His Coy Mistress’ is better as poetry than, say, Pinter’s anti-war poem, I’m making a power play and nothing else.

Now, I’ll admit, I resisted that idea at first. I thought it was wrong. In fact I was sure it was, because, if nothing else, of my own inner experience of the matter. Naturally that can’t be conclusive to anyone else, on account of how my mind is my mind and not anyone else’s, but it was convincing to me. My sense of the difference between poetry I think good and poetry I don’t think good doesn’t feel like a power play, it feels like something to do with thinking about the poetry as poetry. The truth is, it seemed to me that the act of telling me that my opinions are elitist power plays itself looked far more like a power play than my opinions do. In fact it kind of felt like a power play in the same way that a full-scale invasion by an army would, or a loud knock on the door at 3 a.m. followed by shouts of ‘Police! Open up!’ would. I felt quite skeptical that my mere opinions or reading habits could have quite the same effect.

But that was then. As I say, I’ve had a conversion experience. I’ve realized that all this resistance and disbelief of mine is just a sign of how thoroughly corrupt all my thinking is. I’m considering entering a convent. But in the meantime there is much that I can do, starting, as I said, with ceasing to make judgments between good and bad.

Of course, this will result in something of a change in the nature of B&W. I’ve realized it will mean I’ll have to stop writing these N&Cs, for one thing. That may seem a little drastic, but it’s not – because what I’ve realized is that it is quite impossible to write at all without constantly making an endless series of tiny imperceptible sub-aware judgments of quality. It’s obvious if you think about it. I mean, what else am I doing every time I use one word rather than another? Eh? I’m making a judgment! Oh, shit! Think of it! With every single word I type, I’m rejecting tens of thousands of other words I don’t write! Godalmighty – why have I never thought of this before? I’m so ashamed. All those hurt feelings, all those tens of thousands of words turning sobbing to their pillows every single time I type a word. Oh noooo – I’m so sorry guys. I’ll stop. I’ll just finish this one and then I’ll stop.

And the words are just the beginning. There are ideas, thoughts, links; there’s organization, paragraph breaks, punctuation. One judgment after another. So you can see: N&C is quite impossible. And then News links will be different, because I will have to just pick them at random. And Articles will be different, because I won’t read them, I’ll just accept everything sight unseen, and of course I won’t do any editing or proofreading, because what does that involve other than judgments? Well I suppose I could proofread, because there are some rules one can follow. That needn’t be entirely subjective. But could I do it in a purely objective way? Could I do it without any element of judgment (and thus, remember, power play) creeping in? I’m not at all sure. Especially since I now realize I’m an almost insanely judgmental person. No, it’s too risky, I can’t proofread, and I certainly can’t edit. So Articles will just be whatever turns up in the Inbox. In Focus – I think I’d better just delete the whole of In Focus, because it’s completely corrupt, and I don’t see how I could do any new ones.

And then there’s other editing work I do, which is also suffused with aesthetic judgments. I guess I’ll have to stop doing that too. And as for writing books – ! Well it’s obvious how hopeless that is. Okay…let’s see. I could be a janitor (and have in the past, so that’s cool). I could do yard work. No gardening, because that’s full of aesthetic judgments too, but I could cut grass. There are a lot of lawn-service outfits around here, I’ll just try one of them.

I’m becoming less terrible already, I think. Hope you guys don’t mind too much about the changes to B&W. I’ll do it after work – will be much quicker now, without all that judging to do.

Go, Manchester City. Go, Paula Radcliffe.

Update. She went.

Religion again. Or rather, still. It never does go away, does it. Funny how people keep urging us to have more of it when its consequences so often seem so very…unpleasant.

Jonathan Derbyshire has a couple of posts on the subject – one about the fallacy that atheists and materialists lack a sense of wonder or awe and the other a review of what sounds like a very irritating book on atheism. Theists have the most remarkable way of assuming that only they are capable of an enormous range of human qualities and aspirations – morality, imagination, dreams, commitment, wonder, honesty, dedication, kindness, mercy, courage, putting the cap back on the toothpaste, virtue, monogamy, not picking their noses in public. Hey, I hate to tell you, but non-theists are capable of all those too, and in the meantime they don’t bore everyone to death talking about some non-existent geezer in the sky who tells everyone not to use condoms or not to let women leave the back room or not to let Adam and Steve get married. Two for the price of one. We can have good qualities and we don’t dress up all our sadistic controlling exploitive impulses by pretending God told us to beat the crap out of this woman or to shoot this Dutch guy six times and then cut his throat and run away.

Garry Wills had an interesting Op-ed in the NY Times a couple of days ago.

The secular states of modern Europe do not understand the fundamentalism of the American electorate. It is not what they had experienced from this country in the past. In fact, we now resemble those nations less than we do our putative enemies. Where else do we find fundamentalist zeal, a rage at secularity, religious intolerance, fear of and hatred for modernity? Not in France or Britain or Germany or Italy or Spain. We find it in the Muslim world, in Al Qaeda, in Saddam Hussein’s Sunni loyalists.

Well, frankly, I don’t understand that fundamentalism either. At all. It’s beyond me. There are some aspects of religion that (I think) I do understand, but there are others I don’t. I knew a fundamentalist once – someone I worked with. He was one angry dude, man. All his religiosity seemed to express itself in rage at people who didn’t share it. (In fact he once got suspended for half a day for threatening to kill a co-worker for – well for saying exactly what I’m saying: ‘Jim, for a religious guy, you sure seem to have a lot of anger.’) That’s what religion seems to be for a lot of people – a hell of a good pretext to be in a frothing rage all the time. About what? About people who don’t share their loathsome narrow rage-filled punitive view of the world, that’s what.

Maybe that’s not fair. Maybe in some circumstances and settings they are sweet and kind and compassionate. Only that’s not what the rest of us see – I suppose because we’re the spawn of Satan. But then that’s the problem. Religion is just another way of creating ingroups and outgroups, and it sanctions much worse treatment for the outgroups than is normally considered reasonable.

A third post of Jonathan’s touches on this point.

Now I was reminded of all that when I read this in Mark Schmitt’s post:

“The right question, I think, is not whether religion has an undue influence, but why it is that the current flourishing of religious faith has, for the first time ever, virtually no element of social justice? Why is its public phase so exclusively focused on issues of private and personal behavior? Is this caused by trends in the nature of religious worship itself? Is it a displacement of economic or social pressures? Will that change? What are the factors that might cause it to change.”

If Schmitt is right in his characterization of what he calls, following Robert Fogel, the “Fourth Great Awakening” in American Protestantism, what implications does this have for Sandel’s attempt to connect religious belief with a certain form of public life – with being a citizen with certain responsibilities?

Good question. And no, I haven’t the faintest idea what the answer is.

Here is a handy, or at least hilariously funny, page of atheist quotations. Well not all that funny, but it certainly made me burst out laughing.