Rad Geek People's Daily

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Tidings of comfort and joy

I am not a Christian in anything but an aesthetic sense; but I have to confess that I’m a real sap for Christmas. Not the sentimentalized, garishly lit Santa Claus Christmas; I’m a real Grinch when it comes to Rankin-Bass animation or Frank Capra movies. And not the johnny-come-lately sanctimonious and politicized Happy Birthday, Jesus! fundamentalist Christmas, either; the holiday is not an opportunity for public display of your piety. I mean the simple, quiet, peaceful, earnestly and humbly Christian Christmas. As Linus would say:

4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

5 To be taxed with Mary his espoused wife, being great with child.

6 And so it was, that, while they were there, the days were accomplished that she should be delivered.

7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

10 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

12 And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

14 Glory to God in the highest, and on earth peace, good will toward men.

— Luke, Chapter 2

That’s what it’s all about. May we all have peace, joy, and light in the coming year. Merry Christmas, everyone.

Three Notes

  1. Malcolm X is a really, really fine film. I always remember that it is fantastic, but I never remember just how good it is until I watch it again.

  2. I am flying to Dallas to do some almost-Christmas visiting with my family; while I will have Internet access a fair amount of the time, all the non-family-visiting time I take will be turned over to finishing the essay that I’m co-authoring with Roderick, which we will be presenting a mere week from today at the American Philosophical Association Eastern Division conference in Boston. I should be back around Christmas or so, but I don’t know if there will be any substantial blogging prior to the New Year. We’ll see.

    The essay we’ll be presenting, in case you’re interested, is on libertarianism and feminism; I’ve mentioned the topic, in considerably less detail, here before: see Why Libertarians Need Feminism and Government and the pink-collar ghetto, and touched on related themes in Pro-Choice on Everything, Part I, Because of assholes like this guy…, April March, and EC OTC in OZ, among other places. The overarching project is an effort to show that radical feminism and libertarianism can and should be reconciled–they can because the points where there seems most obviously to be contradiction are actually mostly the result of misunderstandings, either of each other or of one’s own position (misunderstandings that can be dispelled, in part, by the illuminating example of the nineteenth century individualist anarchists, as Roderick has argued before); and they should because they have a lot to offer one another both in terms of theoretical insight and strategy. Unfortunately, some past attempts by libertarians to incorporate feminism into their analysis (take Wendy McElroy’s iFeminismplease!) have fallen straight into a couple of notorious traps: (1) dancing to the divide-and-conquer tune of definition-by-opposition–that is, isolating some ill-defined bogey-woman of Evil Radical Feminism, attacking it mercilessly, and then forgetting to say anything in particular about male supremacy; and (2) attempting a hyphenated feminism synthesis in which the feminism is entirely swallowed by the libertarianism. Our hope is to help suggest a more productive way forward.

  3. Happy Festivus! (Thanks, Max.)

Cheers, everyone.

One Moore for the free world: Chapter I of Principia Ethica is now online

G.E. Moore is one of the most important, and the most overlooked, figures in Analytic philosophy. All too many historical surveys of early Analytic philosophy treat him as attached to Bertrand Russell‘s hip, and as soon as they have got done discussing their joint break with Absolute Idealism and offered a rather Russellian understanding of Moore’s work on Analytic method, they pretty quickly move on to talk about what’s taken to be the heavy-duty stuff: Principia Mathematica, Wittgenstein, and the Vienna Circle. All of this is too damn bad; for as valuable as the parts of Analytic method that Moore and Russell developed more or less in tandem are, there are in the end deep differences between Moore and Russell, in the motivations that led each to adopt Analytic method and the understanding of the aim and right method of philosophy that resulted for each. And I think that it is quite often (although perhaps not always) the distinctively Moorean picture that has something of lasting value to offer us today, even as very few Analytic philosophers can be found anywhere who actually adhere to most or even many of the strictures of the classical Moore-Russell program of conceptual analysis. (The reason why is, briefly, that Russell worked on analytic method from essentially Cartesian motives–his longing for certainty and his efforts to fight what he saw as an uphill battle against thoroughgoing skepticism, whether in his efforts to provide sure foundations for natural science, for everyday perceptual reports, or for mathematics. But Moore’s motives are, strange though it may sound, essentially Kantian; his work begins from the sure truth of the propositions of common sense, and does its best to carefully work out how that truth is possible. Even if the conclusions he ends up at are wrong–and they often are–the picture of philosophy he offers, unlike Russell’s, has much to say to us today–even to those who have set most of programmatic conceptual analysis to one side. It is also, I might add, perhaps the single most important uncredited influence on the development of Wittgenstein’s philosophy.)

In any case: Moore is left out too often when people are telling the story of early Analytic philosophy, and one of the unfortunate side effects is that there is very little of Moore’s philosophy available on the web, even though many of his most influential works have now entered the public domain. But I’m happy to announce a milestone in my own effort to undo a bit of that neglect: the first Chapter of Moore’s Principia Ethica is now completely transcribed and available online (it’s one of the inaugural projects at the Fair Use Repository; more about that, soon). The chapter–entitled The Subject-Matter of Ethics–is probably the best-known of all of Moore’s work on ethics; it contains his (in)famous Open Question Argument and discussion of the Naturalistic Fallacy; it also more-or-less single-handedly inaugurated Analytic meta-ethics. It is now freely available, in beautiful semantic XHTML, for you to read, search, cite, and reprint as you see fit.

In celebration of the occasion, I have also put up a copylefted draft of one of my own essays on Moore, Closing the Question About the Open Question Argument. It’s an attempt, first, to get clear on just how the Open Question Argument works, and, second, to assess its import for meta-ethics in light of important criticisms by Peter Geach. Although I think that Geach’s criticism is vitally important, I argue that important gaps remain in his account, which are best plugged by considerations from Christine Korsgaard’s work on normativity–and, at the end of the plugging, we will have found ourselves coming back closer to Moore’s account than we might have thought. Comments are welcome..

Enjoy!

The Hand of DiLorenzo?

Pictured: a detail from a History Book Club advertisement, with three portraits in the left margin: a photograph of Abraham Lincoln, a photograph of Adolf Hitler, and an illustration of Napoleon Bonaparte Here’s a detail from a piece of marketing flotsam that I found recently attached to the advertising section of some magazine or another: an insert hawking the History Book Club‘s three books / three bucks promotion. And look whose portraits are juxtaposed in the left margin…

Is a devotee of The Real Lincoln slaving away somewhere for the History Book Club, taking some compensation for his meagre salary by producing subversive ad copy for a national audience? Or do history buffs really just put out things like this with a complete lack of self-consciousness?

Whatever the case may be, I think it should serve as an excellent reminder: the subjects of so-called Great Man history are almost never great; they are usually just large. And when you try retelling history through the deeds of Great Men, you usually just end up telling the stories of huge assholes.

A Moment for Geekery, and Beauty

J.R.R. Tolkien had a lingering suspicion that The Lord of the Rings was fundamentally an un-filmable story; he expressed the opinion that it was peculiarly unsuitable to dramatization and found himself disappointed (and a bit bewildered) at several attempts that were made at radio and film versions of his work. A couple of days ago, L. and I received Peter Jackson’s extended edition DVD of The Return of the King in a package on our doorstep. Tolkien was certainly right to worry–just look at the god-awful mess Ralph Bakshi made in The Lord of the Rings Part One (or better yet, don’t). But Jackson’s recut film (which we watched, of course, the first night that we had it) is just the last of a series of reminders that what is long hoped for can be fulfilled against all odds, that magnificient things really are possible in film, and that there is real beauty in this world, that there are things worth caring and raving about not because of anything that they are good for, but just because of what they are.

(Minor spoiler alert: don’t read the next four paragraphs if you don’t want to know what was added to the Extended Edition yet.)

The Extended Edition of ROTK is, much like the other two extended editions, a notably better version of a film that was already fantastic; whatever Jackson’s (misguided, I think) worries about the constraints on film being shown in a cinema, the DVD format gives him the leisure that he needs to draw out the tale and the characters as they deserve to be.

One of the chief beneficiaries is Denethor, whose increased screen time leaves him still noticeably more brutal and less fiercely-noble-but-despairing than you find him in the books, but who still has the time now to fully work out his pride, his heartrending grief, his despair, and his fall into madness. There is a moment, in both the cinematic release and in the Extended Edition, in which Faramir suggests that his father wishes that he had gone to Rivendell instead, and died in Boromir’s place–and Denethor clenches his jaw as he sips his wine, and quietly says that yes, he does wish that. I thought at the time that the scene was masterfully acted by John Noble, who showed both how brutal Denethor’s honesty was, but also how it cost him to say it at last; but when I saw Return of the King at the cinema, a lot of the audience just couldn’t seem to believe it. But the more chance we have to see Denethor, his despair in the war, and his mourning for Boromir, the more (I think) that moment resonates–to the point of being almost drawing tears. (As for Faramir’s suicidal charge on Osgiliath and Denethor’s descent into madness, there was no “almost” about it.)

The pacing of the Battle of Pelennor Fields is also less harshly abbreviated; the arrival of the Black Ships is still lamely anticlimactic, but Jackson does take the chance to draw out the siege of Minas Tirith in all its intolerable tension, to finally make some real reference to the day without dawn, and to place Gandalf in his confrontation with the Witch-King moments before the arrival of the Rohirrim at an unexpected sunrise. That moment, which had been little more than a transition to the next scene (albeit a fantastic next scene) in the cinematic version is now feels heighted to a genuine eucatastrophe in the depth of the darkest hour (just as Tolkien had intended it). Roger Ebert pointed out (in a review that I fear mostly missed the point) how Jackson has the will to show marvellous things on film and to use the entire screen doing it that has not really been seen since the great silent directors (Fritz Lang, in particular). What the extended editions of The Lord of the Rings have also shown is that he has the will–unlike almost any other filmmaker today–to take what he is doing absolutely seriously, and to slowly build (over the course of a good twelve hours or so of film!) to moments of real intensity, of terrible sadness and exuberant joy, without either smirking at the camera or indulging in Spielbergian sentimentality. Very few people working in film today, and almost certainly no-one who has worked on big-budget Hollywood productions in many a year, come anywhere near to making anything that is either so gloriously cinematic or so earnestly dramatic.

There are flaws of course–I might mention Jackson’s obsession with people falling unnecessarily from very high places, or the scriptwriters apparently complete misunderstanding of Valinor (all the evidence points to their having confused it with Heaven)–but these are rarely anything new and they don’t come anywhere near disrupting four hours of brilliant, emotionally exhausting, and simply beautiful film work. I don’t care what anyone says; the multiple endings and their real sense for the joy, beauty, and sadness of Tolkien’s denouement are one of the best things about this film, and although I think that the extended Fellowship remains clearly Jackson’s best work, Return is as nearly perfect a climax and farewell to the journey as you could hope for.

If I’m indulging in a bit of stridor for Strider and the rest of the gang, forgive me. I don’t, really, know how to write criticism without either making snarky remarks about lame moments in a film or else coming off as a raving fanboy (which I do, sometimes, and which I certainly am, in some cases). But what I want to say is this: the films that Jackson has given us really are some of the great works of film in our time, and if we take film seriously as art–and if we take art, and beauty, seriously as part of the good life–then it should be a delight to see something so sincere and so genuinely good available to us. We live in a media rich age, and all too much of what that means is that a lot of crap is now easily available 24/7. But it does also mean that Peter Jackson was able to make something that is genuinely and unabashedly great and beautiful, and to do so with a remarkable amount of thought and sensitivity to the text that Tolkien wrote and the intent behind it. That’s something remarkable, and if we are going to talk about human life in civilization, the usual bullshit that we dish about and get bunched up over is really only the dark and empty shadow cast over what is really meaningful. If Tolkien has only one thing to say to us about our times and his, it’s this: it is the builders, not the destroyers, who are worth remembering in history, and the reason that it’s sometimes worth the fight and struggle is the hope that it can free us–that we can live our lives together free to make things fit for everlasting memory, to seek, with wisdom and humility, the truth, and to behold, with love, the beauty that is in and the beauty that is beyond this world. Or, as Tolkien put it (in a scene that Jackson has delightfully restored to the Extended Edition):

Frodo sighed and was asleep almost before the words were spoken. Sam struggled with his own weariness, and he took Frodo’s hand; and there he sat silent till deep night fell. Then at last, to keep himself awake, he crawled from the hiding-place and looked out. The land seemed full of creaking and cracking and sly noises, but there was no sound of voice or of foot. Far above the Ephel Dúath in the West the night-sky was still dim and pale. There, peeping among the cloud-wrack above a dark tor high up in the mountains, Sam saw a white star twinkle for a while. The beauty of it smote his heart, as he lookd up out of the forsaken land, and hope returned to him. For like a shaft, clear and cold, the thought pierced him that in the end the Shadow was only a small and passing thing: there was light and high beauty for ever beyond its reach. His song in the Tower had been defiance rather than hope; for then he was thinking of himself. Now, for a moment, his own fate, and even his master’s, ceased to trouble him. He crawled back into the brambles and laid himself by Frodo’s side, and putting away all fear he cast himself into a deep and untroubled sleep. (199)

Goodnight.

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