The Lure

Loki has nothing on Aphrodite;

the real trickster can start the siege of Ilium

and have you teary-eyed looking at old pictures

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Excerpt #22 — Steven Smith on Neo-Kantian Liberals & Their Neo-Hegelian Communitarian Critics

In some ways, this is a follow-up to an earlier post comparing Lilla and Fukuyama.

To recap: only now, in my third graduate degree at a major research institution, have I come across what is often known as the “social justice left”, and have found it maddening to interact with, very different from the liberal left (social justice movements are illiberal) with which I largely identify (with some communitarian sympathies). It turns out that the graduates of institutions that push this agenda are militant and intolerant, and carry this agenda with them into their workplaces.

It is, thus, imperative to make sense out of what it is, rather than fear it, or react to it. How to make sense out of it, its roots, its character, its principles? I began with Mark Lilla’s The Once and Future Liberal, which I’ll probably review here sometime relatively soon. I then moved on to Francis Fukuyama’s Identity: The Demand for Dignity and the Politics of Resentment, which I enjoyed more. I am only pages away from finishing Kwame Anthony Appiah’s The Lies that Bind: Rethinking Identity (Appiah also wrote The Ethics of Identity, which I own, but have not yet read), and when I am done with that, I will immediately begin Jonathan Haidt (pronounced “height”) and Greg Lukianoff’s The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up A Generation for Failure, largely on the merits of Haidt’s many lectures I came across on YouTube where he sanely covers the issues involved in this movement. 

One of the tasks I set for myself, in order to come to terms with some of the issues brought up by one course in particular that I took, was to cover a particular transition of Marxist language into social justice contexts. The social justice folks seemed to use it differently than what I remembered reading in Marx.

Thus, I set out first to understand the transition from the classical liberal tradition to Hegel’s response. Secondly, I tasked myself to see how Marx emerged from the post-Hegelian tradition. Thirdly, I purposed to ascertain how and whether the Marxist-sounding language used by many of the authors syllabused (it’s a good neologism, and you heard it here first, folks) in the class I took –Marxist-sounding language used to support the social justice tradition– was aligned with Marx himself and the Marxist tradition; it seemed like it was not. 

I am starting with Steven B. Smith’s Hegel’s Critique of Liberalism: Rights in ContextIn the opening chapter, he makes some seemingly-insightful comments on how the tension between neo-Kantian individualists (on the one hand) and communitarians (on the other) is a “reinvention of the wheel”, and that Hegel’s critique of the liberal tradition can avoid the weaknesses of these two positions while absorbing their insights and praising the accomplishments of liberalism. When he speaks of neo-Kantians, he has in mind figures like John Rawls

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The Shepherd of Hermas Concerning Orality, Writing, and the Role of the Heart (“Some Baseless Speculations about…”, Part 6b)

For Yuri. Continued from parts onetwothreefourfive, and six-a (6a).

Part six will need to be broken up into sections, so that I can release them at all, given that my workday is now 14 hrs long, with 1.5 hrs of commuting. After I am finished with the course I’ve laid out here, I’ll post them together in either a summary or a collection. 

Across these sections of the sixth post, I thought it was wise to linger over the transition from the earliest writings in the New Testament vis-à-vis our themes of writing vs. speaking, the role of the heart, and the nature of basically prophetic or oracular speech –particularly the writings of St. Paul in the years following A.D. 50 and 60– towards the third and fourth century. Continue reading

Tacitus on Germanic Standards for Women and Child-Rearing

Yes: “good customs are stronger than good laws”. It is interesting to see the likening of a spouse to one’s own body, as Tacitus is only about 70 or so years after Paul, who used similar imagery. How stock ws the image? I am tempted to buy Wilson’s _Pauline Parallels_ (


Some of the rhetoric here seems a bit familiar…

Tacitus, Germania 19-20

In that country, no one finds vice amusing; nor is seducing or being seduced celebrated as a sign of the times. Even better are those communities where only virgins marry and a promise is made with the hope and vow of a wife. And so, they have only one husband just as each has one body and one life so that there may be no additional thought of it, no lingering desire, that they may not love the man so much as they love the marriage. It is considered a sin to limit the number of children or to eliminate the later born. There good customs are stronger than good laws.

There are children there naked and dirty in every house growing into the size of limbs and body at which we wonder. Each mother nourishes each child…

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