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Posts from May 2006

Over My Shoulder #24: from Shulamith Firestone’s The Dialectic of Sex (1970)

Here’s the rules:

  1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

  2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

  3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from Shulamith Firestone’s The Dialectic of Sex (1970), one of the first published books of second wave radical feminist theory. It’s wrong on many counts; right on many others. It also features one of the most breathtaking opening paragraphs in political writing:

Sex class is so deep as to be invisible. Or it may appear as a superficial inequality, one that can be solved by merely a few reforms, or perhaps by the full integration of women into the labor force. But the reaction of the common man, woman, and child–That? Why you can’t change that! You must be out of your mind!–is the closest to the truth. We are talking about something every bit as deep as that. This gut reaction–the assumption that, even when they don’t know it, feminists are talking about changing a fundamental biological condition–is an honest one. That so profound a change cannot be easily fit into traditional categories of thought, e.g. political, is not because these categories do not apply but because they are not big enough: radical feminism bursts through them. If there were another word more all-embracing than revolution we would use it.

–Shulamith Firestone (1970), The Dialectic of Sex: The Case for Feminist Revolution (ISBN 0374527873), p. 1.

Gradualism in theory is perpetuity in practice

Are we about to turn a corner in Iraq, or should we just cut our losses and get out now? How much longer should we let things play out before we take a decisive step towards disengagement? Let’s ask Tom Friedman, the New York Times’s resident Sensible Liberal and global brain. Apparently, we need to let this play out for a while before we do anything rash. The next six months are critical. Give it until November or December of 2006. Then we’ll know:

Well, I think that we’re going to find out, Chris, in the next year to six months–probably sooner–whether a decent outcome is possible there, and I think we’re going to have to just let this play out.

–Thomas L. Friedman, Hardball, MSNBC (May 11, 2006)

How much longer should we let things play out before we take a decisive step towards disengagement? Let’s ask Tom Friedman, the New York Times’s resident Sensible Liberal and global brain. Apparently, we need to let this play out for a while before we do anything rash. The next six months are critical. Give it until March or April of 2004. Then we’ll know:

The next six months in Iraq–which will determine the prospects for democracy-building there–are the most important six months in U.S. foreign policy in a long, long time.

–Thomas L. Friedman, New York Times (November 30, 2003)

We should let this play out for a while before we do anything rash. The next six months are critical. Give it until December of 2004 or January of 2005. Then we’ll know:

What I absolutely don’t understand is just at the moment when we finally have a UN-approved Iraqi-caretaker government made up of–I know a lot of these guys–reasonably decent people and more than reasonably decent people, everyone wants to declare it’s over. I don’t get it. It might be over in a week, it might be over in a month, it might be over in six months, but what’s the rush? Can we let this play out, please?

–Thomas L. Friedman, Fresh Air, NPR (June 3, 2004)

The next six months are critical. Give it until April or May of 2005. Then we’ll know:

What we’re gonna find out, Bob, in the next six to nine months is whether we have liberated a country or uncorked a civil war.

–Thomas L. Friedman, Face the Nation, CBS (October 3, 2004)

Give it until June or July of 2005:

Improv time is over. This is crunch time. Iraq will be won or lost in the next few months. But it won’t be won with high rhetoric. It will be won on the ground in a war over the last mile.

–Thomas L. Friedman, New York Times (November 28, 2004)

We’re in the end game now. Give it until March or April of 2006:

I think we’re in the end game now…. I think we’re in a six-month window here where it’s going to become very clear and this is all going to pre-empt I think the next congressional election–that’s my own feeling–let alone the presidential one.

–Thomas L. Friedman, Meet the Press (September 25, 2005)

Give it until March or April of 2006:

Maybe the cynical Europeans were right. Maybe this neighborhood is just beyond transformation. That will become clear in the next few months as we see just what kind of minority the Sunnis in Iraq intend to be. If they come around, a decent outcome in Iraq is still possible, and we should stay to help build it. If they won’t, then we are wasting our time.

–Thomas L. Friedman, New York Times (September 28, 2005)

June or July of 2006:

We’ve teed up this situation for Iraqis, and I think the next six months really are going to determine whether this country is going to collapse into three parts or more or whether it’s going to come together.

–Thomas L. Friedman, Face the Nation (December 18, 2005)

July to October of 2006:

I think that we’re going to know after six to nine months whether this project has any chance of succeeding. In which case, I think the American people as a whole will want to play it out or whether it really is a fool’s errand.

–Thomas L. Friedman, Oprah Winfrey Show (January 23, 2006)

We’re in the end game now. We’ll see by sometime around May to July of 2006:

I think we’re in the end game there, in the next three to six months, Bob. We’ve got for the first time an Iraqi government elected on the basis of an Iraqi constitution. Either they’re going to produce the kind of inclusive consensual government that we aspire to in the near term, in which case America will stick with it, or they’re not, in which case I think the bottom’s going to fall out.

–Thomas L. Friedman, CBS (January 31, 2006)

We’re in the end game now. We’ll see by sometime around September to December of 2006:

I think we are in the end game. The next six to nine months are going to tell whether we can produce a decent outcome in Iraq. –Thomas L. Friedman, Today, NBC (March 2, 2006)

We need to let this play out for a while before we do anything rash. The next six months are critical. Give it until November or December of 2006. Then we’ll know:

Well, I think that we’re going to find out, Chris, in the next year to six months–probably sooner–whether a decent outcome is possible there, and I think we’re going to have to just let this play out.

–Thomas L. Friedman, Hardball, MSNBC (May 11, 2006)

Next month: Tom Friedman thinks that we’re going to find out whether it’s time to leave Iraq in the next six months! Give it until January 2007…

Be sure to bear in mind, in case you are confused, that there are always more corners to turn when you are lost in an endless maze.

(Quotes thanks to FAIR 2006-05-16. Link thanks to Dominion Weblog 2006-05-16.)

Quidditative essence, part II

Here are some highlights from our Prince President’s recent remarks on immigration policy

  1. Existing immigration policy is deeply flawed and in need of comprehensive, liberalizing reform. So our first priority should be to immediately increase the resources devoted to enforcing an admittedly unreasonable policy.

  2. The United States is not going to militarize the southern border. The Feds are just going to deploy 6,000 soldiers to to the southern border, with high-tech barricades and air support, in order to secure and enforce their full control of it.

  3. The government currently has trouble identifying and deporting undocumented immigrants because they often carry forged identification documents. In order to combat this problem, the government should introduce a new identification document.

  4. We must always remember that real lives will be affected by our debates and decisions and that every human being has dignity and value, no matter what their citizenship papers say. On the other hand, Americans are bound together by our shared ideals, an appreciation of our history, respect for the flag we fly, and an ability to speak and write the English language, so those with real lives who aren’t so sure about those ideals, that history, the flag, or who don’t see any reason to learn a foreign language, will still be thrown into newly-expanded detention camps, have their livelihoods destroyed, and will be exiled from the country as expeditiously as possible.

Thank you, and good night.

Further reading:

WorldNetDaily Exclusive Commentary

From Vox Day, anti-feminist knuckle-dragger, regular WorldNetDaily columnist, and self-proclaimed Christian libertarian:

Dear Jorge plans to address the nation tonight, a speech wherein he will almost surely attempt to deceive citizens into believing that he does not wish the mass migration from Mexico to continue unabated. He will likely offer some negligible resources for law enforcement and border security — resources which will never materialize — in return for an amnesty program that will grant American citizenship to the Mexican nationals who have helped lower America’s wage rates by 16 percent over the last 32 years.

And he will be lying, again, just as he lied when he said: Massive deportation of the people here is unrealistic — it’s just not going to work.

Not only will it work, but one can easily estimate how long it would take. If it took the Germans less than four years to rid themselves of 6 million Jews, many of whom spoke German and were fully integrated into German society, it couldn’t possibly take more than eight years to deport 12 million illegal aliens, many of whom don’t speak English and are not integrated into American society.

— Vox Day, WorldNetDaily column (2006-05-16): Against a fence

Well, at least you can’t accuse him of weaseling about his position, or about the kind of instrumental means that he’s willing to consider.

Some days From the Horror File just isn’t enough to describe it.

Update 2006-05-17: WorldNetDaily has silently edited Vox Day’s column this morning to remove the reference to the Holocaust from the third paragraph, without any notice either of the content of the change, or even that a change has been made. Here are the edits:

May 16thMay 17th

Not only will it work, but one can easily estimate how long it would take. If it took the Germans less than four years to rid themselves of 6 million Jews, many of whom spoke German and were fully integrated into German society, it couldn’t possibly take more than eight years to deport 12 million illegal aliens, many of whom don’t speak English and are not integrated into American society.

In fact, the hysterical response to the post-rally enforcement rumors tends to indicate that the mere announcement of a massive deportation program would probably cause a third of that 12 million to depart for points south within a week.

It couldn’t possibly take more than eight years to deport 12 million illegal aliens, many of whom don’t speak English and are not integrated into American society. In fact, the hysterical response to the post-rally enforcement rumors tends to indicate that the mere announcement of a massive deportation program would probably cause a third of that 12 million to depart for points south within a week.

You can compare and contrast for yourself by consulting Vox Day’s unedited archival copy of the column.

Meanwhile, Vox cites the following as a reasonable question about his choice of examples:

Why exactly did you go with Nazi Germany, when Slobodan Milosevic’s tactics toward Kosovar Albanians seems more in line with what you’re proposing?

Well, then. That clears it all up, doesn’t it?

What’s in a name? or: Over My Shoulder #23: from Chris Matthew Sciabarra, Ayn Rand: The Russian Radical (1995)

This doubles as this week’s Over My Shoulder. Sort of, because I’m tossing out one of the rules for this week. Normally, here’s how it goes:

  1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

  2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

  3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

This week, I’m ignoring rule 2, because I happen to be working on a paper and it’ll be useful to sketch some notes down for it while I’m here. In any case, here’s the quote. This is from Chapter 10, A Libertarian Politics, in Chris Sciabarra‘s 1995 study, Ayn Rand: The Russian Radical. I read this in the student center at Wayne State in Detroit, right after (of all things) touring a great little exhibit on the centenniel of the Industrial Workers of the World, hosted at the Reuther Labor Library. Here, Sciabarra is discussing Ayn Rand’s defense of the free market, and her deliberate use of the name capitalism to describe what she was defending:

Rand’s defense of capitalism is similar in form to her defense of selfishness. In fact, Rand titled her collection of essays in social theory, Capitalism: The Unknown Ideal, for much the same reasons that she titled her collection of essays on morality, The Virtue of Selfishness: A New Concept of Egoism. Both capitalism and selfishness have had such a negative conceptual history that Rand needed to reclaim these concepts and to recast them in a new and nondualistic framework. Branden remarks that he had told Rand of his preference for the word libertarianism as an alternative to capitalism, since the latter term had been coined by anticapitalists. For Branden, libertarianism signified a broader, philosophical characterization and addressed the issues of social, political and economic freedom (Branden 1978, 60). But Rand refused to renounce the concept of capitalism, just as she rejected any attempt to couch her ethos of rational selfishness in more neutral terms.

In addition to such nominal problems, Rand was faced with the fact that her defense of capitalism differed considerably from other theoretical justifications. Rand’s approach is not Weberian; she did not view capitalism as an expression of the Protestant work ethic. Nor did she view capitalism as compatible with Roman Catholicism, or any other form of religion. Though she accepted the empirical and theoretical arguments of Austrian-school economists who see the market as the most efficient and productive mechanism in history, she refused to defend capitalism on purely utilitarian grounds. And while Rand celebrates the record of economic growth under Western capitalism, she believes that the historical reality diverged radically from a pure, unadulterated laissez-faire system. While the nineteenth-century United States best approximated this system, its progress was severely undermined by massive government intervention in the areas of finance and banking, and in the bolstering of monopolies through land grants and industrial privileges. Marx himself had viewed this nineteenth-century system as only an approximation of full capitalism, since it was adulterated and amalgamated with survivals of former economic conditions (Capital 3:175). For Rand, as for most Marxists, this mixed system reached its twentieth-century climax in the neofascist and corporativist policies of the U.S. welfare-warfare state.

Rand argued that the underlying reason for this failure to achieve systemic purity was moral and cultural. Capitalism as a social system was an implicit by-product of an Aristotelian philosophical base, one that celebrated the rational, the secular, and the egoistic. And yet capitalism was historically distorted because the cultures within which it evolved had not fully emerged from the influence of mysticism, altruism, and collectivism. Rand saw capitalism and altruism as philosophical opposites that could not co-exist in the same man or in the same society. The modern age was fractured by an inner contradiction because it tried to combine the concept of eudaemonic man with the notion that human beings were sacrificial animals. It was for this reason that Rand was extremely apprehensive about the introduction of capitalist markets into primitive cultures. She argued that capitalism required a predominantly rational and secular orientation, and that industrialization could not be grafted onto superstitious irrationality without massive distortion in the evolving structure of production. Though the United States achieved the greatest progress because it was the most secular Western country, it too had preserved significant elements of altruism and collectivism in its cultural base. And it was paying the price.

Curiously, Rand spoke in terms of a cultural and philosophical base. This view differs considerably from the Marxist formulation, which sees culture and philosophy as components of a social superstructure, a by-product of a material base. These opposed characterizations have disparate consequences for both the theory of history and the nature of social revolution; however, what must be explored at this stage is Rand’s understanding of capitalism as an unknown ideal. In Rand’s view, the nature of capitalism is so inherently radical that its historical, philosophical, and cultural implications have yet to be fully comprehended. Rand unabashedly proclaims that Objectivists are radicals for capitalism … fighting for that philosophical base which capitalism did not have and without which it was doomed to perish. Once again, Rand’s project is geared toward articulation. She aimed to articulate those premises which underlie the daily practices and institutions of a historically emergent but not yet fully realized social system.

Following her literary methods, Rand seems to have extracted and emphasized those principles which, she believed, distinguish capitalist society from all previous social formations. She began with the real concrete circumstances of the historically mixed system, breaking down its complexity into mental units. She constituted her vision of capitalism on the basis of such abstraction, having isolated and identified those precepts which are essential to its systemic nature. In this way, she eliminated the accidental and the contingent in order to focus instead on the philosophical ideals of the capitalist revolution. Such a revolution was incomplete because its principles had never been fully articulated and implemented. Rand viewed her own project as the first successful attempt to articulate the moral nature of the capitalist system, ideally understood, thus making possible its historical fulfillment.

— Chris Matthew Sciabarra, Ayn Rand: The Russian Radical (1995), pp. 283–285.

A lot of left-libertarians have rightly stressed that terms such as capitalism and socialism, as they are commonly used, are systematically ambiguous; often they are used to name two different systems that are mutually exclusive of each other ([state socialism and anarchistic socialism][], on the one hand, or the free market and political patronage for big business, on the other). Roderick Long recently made a persuasive argument that both capitalism and socialism, as the terms are commonly used, are best regarded as anti-concepts, and more specifically as package deals of concepts that do not actually go together, which have been used by statists on both the Left and the Right to systematically blur the distinction between neo-mercantilism and the free market. Left statists say they oppose the chimera, and right-statists say they support it, but what libertarians need to recognize, first and foremost, is that the system they are allegedly fighting over is chimerical, and that the words they are using embody false presuppositions about the meaning and the nature of free markets.

I think that’s quite right, and that it’s very important. Nevertheless, we mustn’t be misled into thinking that just because socialism and capitalism as commonly used are anti-conceptual package-deals, that we ought to abstain from both terms on an equal footing, or to take a pox on both your houses attitude towards the institutions, symbols, traditions, and other socio-cultural trappings associated with either identification. In some dialectical contexts the best thing to do with an anti-concept is just to expose it as nothing more than so much Newspeak, to abandon using it, and to exhort others to follow your example. But sometimes the thing to do is just to urge your conversation partners to use language more precisely, and to teach them by example, by choosing one of the senses of capitalism or socialism to use clearly and consistently. And I think that Ayn Rand’s deliberately provocative use of capitalism is instructive here on the principle, even though I think she’s wrong on the application, and that the reasons for the misapplication have to do with deeper problems in her own economic thought. Those problems don’t have to do with defending a free market in the means of production and distribution — I’m all for that, but given the historical example of self-described socialist free marketeers such as Benjamin Tucker, that doesn’t settle the issue between describing yourself as a socialist, describing yourself as a capitalist, or describing yourself as something else again.

Rand deliberately worked to reclaim the word capitalism for the unknown ideal of the completely free market, rather than the known reality of the predatory, neomercantilist mixed economy, in which all actually existing free markets are embedded, confined, limited, and distorted. Sciabarra explains her decision in terms of an intellectual process of isolating the essential features that distinguished societies called capitalist from earlier and later forms of social organization. It’s an apt description as far as it goes, but the connection between the intellectual process and Rand’s aesthetic and affectional imagination needs to be fleshed out in order to fully explain her decision. Rand knew perfectly well that the historical data underdetermined the question of whether predation or voluntary cooperation was essential to the capitalistic form of society: the rise of the societies we call capitalist involved the liberation of many people and of the markets in many commodities; it also involved the escalation of many forms of predatory state patronage and the invention of new ones (it meant, for example, considerably more freedom in agriculture or textiles; it also meant considerably more government intervention in banking, land use, and transportation infrastructure). You could describe the picture by identifying the growth in freedom as the capitalist stuff, with the new levels of predation as anti-capitalist deviations from capitalism marring its productive development. But you could just as easily describe it by identifying the growth in predation as the capitalist stuff, with the growth in freedom as a countervailing, non-capitalist or anti-capitalist development, which the capitalist stuff had an antagonistic, or often parasitic, relationship to. So which description should you choose? I think the best explanation why Rand chose the first picture instead of the second one has to do with what she would have identified with her sense of life — the degree to which her aesthetic and affectional imagination were engaged on behalf of actually existing capitalists, as she understood them, in the known reality of the mixed economy: that is, her view of the grand bourgeoisie — big industrialists, business-owners, money-men, the top tier of entrepreneurial inventors, and ultimately the wealthy broadly — as the heroic prime movers in business, and thus as the world’s motor, driving the production of the material means of survival and human flourishing. (See, for example, Atlas Shrugged or America’s Persecuted Minority: Big Business.) Though she’d no doubt fume at the description, one way of putting it is that she made her choices about what language to reclaim and what language to abandon on the basis of class solidarity. I have no quarrel with Rand’s procedure; but rather only with the particular class she chooses to stand in solidarity with. If Rand is right that the capitalist is the chief victim of the predatory state, and if the picture she draws of the archetypical capitalist is well-drawn, it makes perfect sense for her to reclaim the word capitalism for the free market as against political patronage. If, on the other hand, the bosses are the chief beneficiaries of the predatory state, and if the picture she draws of the archetypical capitalist is ill-drawn — if the archetypical boss is a busybodying mediocrity, a cunning predator, or a petulant grafter, and if their role in the workplace is a drag on the productive labor on the shop floor rather than the animating force behind it as Rand claims — then it makes perfect sense to locate the essence of capitalism elsewhere from where Rand locates it, and to treat capitalism as a term of criticism for political patronage as against the free market.

This may help serve as some explanation for why Rand is willing to identify with the term capitalism and even to invest the symbol of a government fiat currency with near-religious significance, while fully recognizing the predatory nature of the state-business nexus; it may also help to explain how, in spite of really detesting the stupidity and the atrocities perpetrated in the name of socialism, I can be so fond of old union songs, and how I can fly a red flag over my soap box while I preach the free market.

Further reading:

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