American Elephants

U.S. Ambassador to the United Nations Nikki Haley by The Elephant's Child

Dan Senor, interviews the U.S. Ambassador to the United Nations Nikki Haley at the annual American Israel Public Affairs Committee (AIPAC) policy conference. The former governor of South Carolina has only been in her new job for two months, but she is making a real difference. This is a very impressive lady. Do watch. Another remarkable appointment by President Donald Trump.

Equality, Justice, and Freedom by The Elephant's Child

The ongoing war between the right and the left, words and their meanings play one of the most important roles. There is one kind of justice which is represented by the Constitution, our body of laws and the courts. There is no such thing as “social justice.” “Equality” is another. No matter how you try and what orders you issue, you cannot make people equal. We are all different. Some are fat, some thin, some smart, some not. “Equality” is only possible before the Law and all the blather about “feelings” makes that pretty iffy as well.  Thomas Sowell explains:

The 1998 Wriston Lecture:  Thomas Sowell PhD

…The school’s principal flatly refused, saying, “it would be a violation of the principles of social justice” if this boy would collect material above the level of other fourth graders.

A similar conception of social justice was expressed by a long-time dean of admissions at Stanford University. She said that she never required applicants to submit achievement test scores because, “requiring such tests could unfairly penalize disadvantaged students in the college admissions process” since such students “through no fault of their own often find themselves in high schools that provide inadequate preparation for the achievement tests.”

The key phrase here is “through no fault of their own.” One of the recurring themes in discussions of social justice. The conception of justice underlying both these decisions and many other decisions in many other areas besides education is that individual windfall, plus or minus, are not to be allowed to determine outcome. Whether these windfalls are caused by nature or by society, they are not to be tolerated by those with this conception of justice.

Moreover, this is an increasingly accepted notion of justice, at least among political and opinion-shaping elite. Perhaps even more ominously, there is the conception of justice, whose radical differences from traditional concepts of justice are seldom explored.

Traditional notions of justice or fairness involve subjecting everyone to the same rules and judging them all by the same standards, regardless of what outcome that leads to. A fair fight is one in which both combatants observe the same rules, whether that fight ends in a draw or in a one-sided beating.

Even more important than considering the relative merits of these two conceptions of justice is being crystal clear that they are not only very different, but mutually incompatible. John Rawls’ [phonetic] celebrated treatise, “The Theory of Justice,” declares that “undeserved inequalities call for redress” in order to produce “genuine equality of opportunity.”

According to Rawls, this is fair, as opposed to formal equality of opportunity. From this point of view, it is merely a formality, a deceptive appearance to have everyone play by the same rules and be judged by the same standards. When all sorts of social, cultural and genetic influences make the likelihood of success that is called life chances so radically different from one individual to another and from one group to another.

Applying the same rules for everyone in baseball means that Mark McGwire will hit seventy home runs, many other players will not even hit half that many, and some not even a tenth as many. Moreover, McGwire’s huge size, not to mention pharmaceutical supplements, ensure that most other people have no realistic possibility of achieving the same goals. This is just one of the many areas where neutral rules ensure “unjust outcomes” by this particular conception of justice.

As a philosopher, Thomas Nagel put it, the range of possibilities or likely courses of life that are open to a given individual are limited to a considerable extent by birth, which includes not only the social class and home environment into which he happened to be born, but also his genetic endowment. From a moral point of view, Professor Nagel said, there is nothing wrong with the state tinkering with that distribution of life chances, which distribution does not have any moral sanctity.

In this view, to provide equality of opportunity it is necessary to compensate in some way for the unequal starting points that people occupy. In other words, we do not need a level playing field. We need to tilt it the right way.

Putting aside the moral argument for the moment, the clear political implication of this conception of justice is that the state must step in if justice, in this sense, is to triumph. Put differently, the freedom of individuals must be overridden if social justice is the overriding goal.

Freedom and this particular kind of justice are inherently incompatible. When people are free, they will spend their money on whatever the please, whatever goods and services best meet their desires. If they are going to a concert, they will not care whether the singer they like was born with a better voice than other singers who have worked just as hard at singing and therefore are just as deserving on the basis of personal merit. In this and in innumerable other ways, the consumer will judge the finished product and not care how much social justice or injustice went into it.

On the plane from San Francisco I read and enjoyed Shelby Steele’s new book, A Dream Deferred. I bought it because I expected a certain level of intelligence in it expressed with a certain grace and clarity. I did not care if there were other books by other writers who had worked just as hard as Shelby. [Laughter.] Without achieving as good a result. Nor did I care how much of Shelby’s intelligence or writing talent was simply inherited. [Laughter.] Or perhaps might have been the result of his having chanced upon some extraordinary teacher whose course gave him an unfair advantage or other equally intelligent and equally talented writers who had never developed their abilities to the same degree. Through no fault of their own. [Laughter.] None of this crossed my mind when I handed my money over to the clerk at Barnes & Noble.

I might mention, too, that I almost did not get the book at Barnes & Noble, because the clerk could not find it in the computer. [Laughter.] She thought that deferred was spelled with two Fs. [Laughter.] Now, it may well be that, through no fault of her own, [Laughter.] she went to one of those schools which thought that correct spelling was just one of those fetishes that some older, retrograde schools used to go in for.

It is amazing how often the term social justice is used without ever being defined. A historian writing about the founding of Czechoslovakia, for example, said that the policies of this newly formed state after the First World War were “to correct social injustice.” Which he specifies as meaning to put right the historic wrongs of the seventeenth century. Presumably no one from the seventeenth century was still alive at the end of the First World War. [Laughter.]

One of the many contrasts between traditional justice and social justice is that traditional justice involves the rules under which flesh and blood human beings will interact. While social justice encompasses not only contemporary individuals and groups, but also group extractions, extending over generations and even centuries.

When you consider how hard it is to get people to treat each other justly when they are face to face, seeking to produce justice between social abstractions stretching back over the centuries is a truly ambitious undertaking. Intergalactic travel is a modest goal by comparison. [Laughter.]

But again, the real problem is not that this goal will not be reached, but that havoc will be reaped in the attempt. Havoc to social peace, when hopes are raised that can never be realized, and havoc to freedom, as the morally anointed seek to smite the wicked, which must ultimately come to include almost all of us.

The concept of advantages is often thrown around as if the world were just a zero sum game. Undoubtedly, Bill Gates has many advantages that I do not have, but I benefit from Bill Gates’ advantages. All of us benefit from other peoples’ advantages. In fact, using the word advantages as if skills were nothing more than invidious distinctions is a major problem in itself.

One of the big advantages of traditional justice over social justice is that it can be achieved. [Laughter.] Traditional justice can be mass produced by impersonal prospective rules governing the interactions of flesh and blood human beings. But social justice must be hand-made by holders of power who impose their own decisions on how these flesh and blood individuals should be categorized into abstractions. Then, these abstractions forcibly configure to fit the vision of the power holders.

If justice has such different meanings and is so elusive in practice, what about equality? The other great preoccupation of our time. Equality almost defies definition. Numbers may be equal, because they have only one dimension, magnitude. But people have so many dimensions that equality, superiority or inferiority are all virtually impossible to define, except within some narrow slice of life.

Is Milton Friedman equal to Michael Jordan on a basketball court? [Laughter.] Is Jordan equal to Friedman in an economics classroom? [Laughter.] Even with such completely contrasting people, you cannot say who is better without a context. In sports it is common to have voluminous statistics available on almost every aspect of an athlete’s performance. We can win a bet, for example, by saying that Babe Ruth stole home more times than Lou Brock, because such details, statistics are kept for generations. He did, by the way. [Laughter.] I have won a few bets myself. [Laughter.]

The baseball encyclopedia is nearly three thousand pages of numbers in fine print, and you can probably download from the Internet as much or more data on other sports. Yet, every sport is full of controversies about who was the best boxer, the best quarterback, the best jockey, the best goalie, precisely because there is no common definition by which you can settle the issue, even for a given position within a given sport.

Nolan Ryan struck out more batters than Walter Johnson, but Walter Johnson pitched more shut outs. Joe Montana threw more touchdowns than George Blanda, but George Blanda scored more total points. Even though detailed facts are readily available, the multiple dimensions defeat any attempt to say concretely who was better or who was equal. The difficulties of defining equality have not stopped people from defining it, or from shifting from one definition to another as the convenience of the argument requires. We may all agree as to what equality before the law means, and religious people can say that we are all equal in the sight of God, but treating people equally or valuing them equally is wholly different from believing that they are equal in ability. Often the most loved member of a family is a child whom no one believes to be as capable as the adults.

Yet, even something as apparently specific as equal ability is fraught with pitfalls. There has been much controversy as to whether all racial groups or social classes have equal innate ability, but equal innate ability in a genetic sense refers to an intellectual potentiality present at the moment of conception. No one applies for a job or for college admission at the moment of conception. [Laughter.] Just between conception and birth, the mother’s sound or unsound nutrition, smoking or not smoking, drinking or not drinking, all effect the development of the unborn baby, including his brain.

Recently, it has been discovered that the amount of attention and stimulation that an infant gets effects the actual physical size of the brain and therefore becomes a life-long characteristic. Long; well, life-long. [Laughter.] Abstract equality at the moment of conception says very little about how much equality survives to adulthood through many highly unequal influences from the surrounding environment.

If we are talking about concrete ability to do specific things, then equality is a fantasy. How many people with Ph.D.s can repair their own television set? [Laughter.] Or their automobile transmission, for those who do not admit that they have a television set. [Laughter.]

While intellectuals may talk about ability in the abstract, or worse yet, restrict the concept to academic ability, the real world requires a huge, almost unimaginable range of very specific skills and very specific knowledge. These cannot be considered equal in any way. Do we seriously expect Polynesians and Scandinavians to know as much about camels as the Bedouins of the Sahara know? Do we seriously expect the Bedouins of the Sahara to know as much about fishing as the Polynesians and the Scandinavians know? How would Eskimos know how to grow bananas or other tropical crops? How would the peoples of the Himalayas have learned seafaring skills? Geography alone has denied equal opportunity on a scale that dwarfs anything that man can do.

Even more important than the geographic limitations of particular physical environments is the effect of geography in isolating peoples from other peoples. Isolated people have almost invariably been backward people. Few, if any, of the great advances of the human race have originated on isolated islands or in remote mountain communities. The imminent French historian, Fernand Braudel, said that the mountains almost always lagged behind the plains. Even if the same race of peoples, speaking the same language and observing the same customs live in both places.

Seaports have almost always been more advanced than the interior hinterland, whether in Europe, Asia, Africa or wherever. Nor have the advantages of navigable waterways been equally or randomly distributed around the world. One third of the entire land mass of Europe consists of islands and peninsulas, while just one percent of the land mass of South America consists of islands and peninsulas.

One of the most blatant sources of inequalities in particular skills is also one of the most overlooked. People do not choose to acquire those skills, often because they are not interested in the fields in which those skills apply. Milton Friedman. for example, has said that he never received any enjoyment from music. Now, surely a man who can win a Nobel Prize in economics could learn to play a piano, but do not expect anyone to become another Arthur Rubenstein or Ray Charles if he does not even like music. Different people like different things. Whole cultures differ in what they like. How can they not differ in what they do?

In innumerable ways, people differ individually and collectively in the range of skills they have and do not have. With their inputs being so different, how could their outputs not differ? Yet, any differences in performances or rewards are routinely ascribed to society, to bias, or to other sinister forces.

Now, nothing is easier to find than sin among human beings, but making the sins of others the automatic explanation of any group’s economic conditions is as inconsistent with logic as it is wholly consistent with politics. [Laughter.] Politics is highly congenial to notions of equality and equity, if only because these nebulous terms provide politicians with ample opportunities to exercise power and hand out favors to their supporters in the name of high sounding ideals.

Who could be against such notions as pay equity or preventing exploitation or making sure that people receive what they deserve? Yet these and other phrases, including the medieval notion of the fair and just price, assume that there is such a thing as an objective value which third parties can specify. If there were, there would be no basis for exchange on which our whole economy depends.

Imagine that you paid sixty cents for a copy of “The New York Times” on the local newsstand. Why do you do so? Obviously, because you value “The New York Times” more than you value the sixty cents. Why, then does the newsstand dealer sell you “The New York Times?” Because he values the sixty cents more than he values “The New York Times.” [Laughter.]

If there were any such thing as an objective value, one of you would have to be a fool to pay more or to accept less for it. If that objective value was exactly sixty cents, why would either or you waste your time making a meaningless trade that leaves neither of you any better off? You would walk past a newsstand indifferently, and he would pay no attention to you. [Laughter.] The only way it makes any sense for you to exchange with one another is that the same thing has different values for different people. There is no objective value, not fair and just price, no comparable worth, no pay equity.

Now, the fact that something is meaningless or impossible is by no means as great a handicap in politics as it is in economics. [Laughter.] If you can get elected promising meaningless or impossible things, then these things are of great practical value politically. Nor are meaningless or impossible things of no value in the world of the intellectual. Expansive notions on justice and equality find their natural habitat in the seminar room and on the campaign trail. Though, some have also flourished in judicial chambers.

If the only problems with justice and equality were that they are difficult to define and impossible to achieve, at least in the expansive senses in which they are used, things would not be as bad as they are in fact. It is the attempt to achieve what is called social justice and equality of either results or life chances that are dangerous, precisely because we cannot agree on the meaning of such words as justice, fairness or equality.

Some authoritative force must be imposed. There will never be a lack of people willing to wield power over their fellow human beings. The only question is how many of those human beings can see through the words to the realities and refuse to surrender their freedom for the sake of heavy rhetoric. Thank you.




Empathy Has No Place In Jurisprudence by The Elephant's Child

Kamala Harris is the new junior California U.S. Senator, replacing Barbara Boxer. She recently published an op-ed explaining why she would not vote to confirm Neil Gorsuch to the U.S. Supreme Court. She had previously held office as California’s Attorney General, so her failure to understand the Law is  truly shocking. In a tweet she said:

“Judge Gorsuch has consistently valued legalisms over real lives. I won’t support his nomination. “

“In other words, Harris has problems with Gorsuch because he believes in the rule of law and wants to follow the U.S. Constitution.

Her actual op-ed was also a real treat. After stating Gorsuch was impressive, she offers the same trite and thin analysis of his rulings that has been provided by progressive, social justice advocates.”

…The rest of Judge Gorsuch’s record also shows he’s willing to favor corporations over the American people. He believes companies can impose their religious views on employees and deny women birth-control coverage. And he has been hostile toward federal agencies that protect American workers and consumers.

Supreme Court Justice Thurgood Marshall, the civil rights hero who argued Brown and inspired my career, once bluntly defined his judicial philosophy, saying, “You do what you think is right and let the law catch up.” In simple terms, Justice Marshall appreciated that the ultimate goal of the law was justice. By stark contrast, Judge Gorsuch has consistently valued narrow legalisms over real lives. I must do what’s right. I cannot support his nomination.

Senator Harris has the frequent Leftist approach to the law, which is giving us so much trouble. The law is not about feelings, nor empathy, nor sympathy, nor pity. There’s a reason for the symbol of “Lady Justice.”

Lady Justice is the symbol of the judiciary. She carries three symbols of the rule of law: a sword symbolizing the court’s coercive power, scales representing the weighing of competing claims, and a blindfold indicating impartiality. This particular representation says:

Justice is the end of government. It is the end of civilized society. It ever has been, ever will be pursued until it be obtained or until liberty be lost in the pursuit.

The judicial oath required of every federal judge and justice says “I do solemnly swear (or affirm) that I…will administer justice without respect to persons, and do equal right to the poor and to the rich, and that I will faithfully and impartially discharge and perform all the duties incumbent upon me… under the Constitution and laws of the United States, so help me God.

As I wrote back in 2015—

“Empathy” is the word that has caused so much concern. For empathy has no place in jurisprudence. Federal judges swear an oath to administer justice without respect to persons. If they are to feel more partial to the “young teenage mom,” the “disabled,” the “African-American,” the “gay,” the “old,” then they are not and cannot be impartial, and the rule of law counts for nothing. The “depth and breadth of one’s empathy” is exactly what the judicial oath insists that judges renounce. That impartiality is what guarantees equal protection under the law.

That is what the blindfold is all about.

Nobody said it is easy.


Meet Professor Jordan Peterson: The Remedy For All of It by The Elephant's Child

Dr. Jordan Peterson is a psychology professor at the University of Toronto. He is cranky, disagreeable, and pokes holes in all the silliness we are being deluged with on a daily basis. He is straightforward, clear, and completely delightful. Enjoy.

The Miraculous Explosion of Human Progress in the Past Two Centuries by The Elephant's Child

Reposted from May, 2016: In case we need reminding


“Two centuries ago, the average world income per  human (in present day prices) was about $3 a day It had been so since we lived in caves. Now it is $33 a day—which is Brazil’s current level and the level of the U.S. in 1940. Over the past 200 years, the average real income per person—including even such present-day tragedies as Chad and North Korea—has grown by a factor of 10. It is stunning. In countries that adopted trade and economic betterment wholeheartedly, like Japan, Sweden and the U.S., it is more like a factor of 30—even more stunning.” That’s from an article by economist Dierdre McCloskey.

An American, on average earns $130 a day, China is roughly $20 a day, and India at $10 after their release from a crippling socialism of $1 a day. And the growth of material plenty has been stunning. McCloskey quotes Matt Ridley in his book The Rational Optimist (2010) that what happened over the past two centuries is that “ideas started having sex.” There is no end to what people can do when they are set free to have ideas and have the freedom to act upon them. Once you have the ideas, getting the wherewithal to do them is simple because they are so obviously profitable.

“The Great Enrichment of the past two centuries has one primary source: the liberation of ordinary people to pursue their dreams of economic betterment.” How very odd then that the Progressives are so sure that the only route to a better world is for enlightened leaders like themselves to control and regulate the economy, and the people. (As I just said, they really don’t understand cause and effect).

The Heritage Foundation just released their annual report on the tide of red tape that threatens to drown American consumers and businesses. The Obama administration has added 20,642 new regulations during his presidency. More than $22 billion per year in new regulatory costs were imposed on Americans last year.

Professor Richard A. Epstein wrote in an article for the Hoover Institution that:

One of the most disturbing trends in the United States is the relentless concentration of power in the federal government. Ever since the New Deal, the classical liberal vision of limited government and strong property rights has taken a back seat to a progressive vision of a robust administrative state, dominated by supposed experts, whose powers are largely unimpeded by legal constraints. Wholly apart from Congress, the new administrative state has adopted and enforced its own laws and regulations, and is defined by unilateral actions by the President and other members of the executive branch, all of which threaten the system of checks and balances built into the original constitutional design.

The Leftists are so sure of their moral superiority, and that their aims are correct that they feel no need to study up on the questions of the day. Obama frequently notes that some things are “on the right side of history” and others are on “the wrong side of history. “Cosmic forces both agree with him, and are unimpeachable. Anything to do with climate is “settled science”and those who disagree should be punished.

Yet one gets the distinct impression that the president has never read a word of the science, and only seen that which is presented to him as from “unimpeachable sources,” without considering the possibility that there is another view.

The view that it is freedom that releases people to come up with the ideas and that the generation of new ideas leads to more and more creativity, growth and prosperity is so foreign to the philosophy of the Left that they are literally frightened of what people might do if left without the guidance of the enlightened and morally correct public servants of the nation’s capitol. For our “public servants’, Herb Meyer remarked recently, Washington D.C. is not a city, it is a profession.

We must be guided, controlled, and led down the correct paths to a brighter future. There is no other way.

See: “The Myth of Progress” by  Victor Davis Hanson, from the Hoover Institution.

The Rise of American Socialism” by Paul R. Gregory, from the Hoover Institution


Assigned Reading: Sunday, March 26, 2017 by The Elephant's Child

I hardly know where to start. Let’s begin with Left 3.0″ by Tod Lindberg at the Hoover Institution ( Feb.1, 2013).

The Left’s passion for equality begins with the pursuit of greater economic equality, but it doesn’t end there. The Left has also long been in pursuit of equality in the matter of identity. “Identity” is a concept that substantially modifies the principle that individuals have rights. An identity is something one has in common with others. Identity puts people in groups, and societies have long assigned status on the basis of identity — in many instances, in the view of the Left, improperly so. Some statuses have been improperly privileged, for example, white males in racist and sexist societies. And some statuses have been improperly denigrated, for example, gay men in homophobic societies. The Left has long sought to bring down the status of the privileged and elevate the status of the denigrated. This, too, is the pursuit of equality.

On Sept.27.2016, before the election, Angelo Codevilla wrote a piece for The Claremont Review of Books titled “After the Republic” that was remarkably prescient. It’s long, but worth reviewing for a good sense of where we were:

Never before has such a large percentage of Americans expressed alienation from their leaders, resentment, even fear. Some two-thirds of Americans believe that elected and appointed officials—plus the courts, the justice system, business leaders, educators—are leading the country in the wrong direction: that they are corrupt, do more harm than good, make us poorer, get us into wars and lose them. Because this majority sees no one in the political mainstream who shares their concerns, because it lacks confidence that the system can be fixed, it is eager to empower whoever might flush the system and its denizens with something like an ungentle enema.

In Orbis, Summer 2002, Hudson Institute scholar John Fonte wrote a long piece about “Liberal Democracy vs. Transnational Progressivism: The Future of the Ideological Civil War Within the West.”

Nearly a year before the September 11 attacks on the World Trade Center and the Pentagon, wire service stories gave us a preview of the transnational politics of the future. It was reported on October 24, 2000, that in preparation for the UN Conference Against Racism, about fifty American nongovernmental organizations (NGOs) sent a formal letter to UN Human Rights Commissioner Mary Robinson calling on the UN “to hold the United States accountable for the intractable and persistent problem of discrimination” that “men and women of color face at the hands of the U.S. criminal justice system.”

This one I have as a printout. When I called it up, it came as a PDF, and beyond my ability to figure out how to get the text to you. Enter this in your search engine ( Orbis/Summer 2002 /Liberal Democracy vs. Transnational Progressivism ) and you will receive a download. It’s worth your time to grasp just what is going on and where we are.

Ernest Sternberg, professor at the University of Buffalo, the State University of New York, in December 2010 published “Purifying the World: What the New Radical Ideology Stands For” Again, enter this: ) in your search engine and you will get a PDF download.  From the Abstract:

The past decade has seen the coalescence of a new ideology that envisions social movements in a cataclysmic struggle against global capitalist Empire. Controlled  by U.S. militarism and multinational corporations, in cahoots with Zionism, Empire contaminates environments and destroys cultures. Its defeat will bring about a new era of social justice and sustainable development, in which the diverse cultures harmoniously share the earth. Is this a totalitarian ideology? From fascist and communist precedents, we learn that lovers of renewed humanity are not sufficiently motivated by abstract ideals. They must also identify humanity’s enemy, the cause of all suffering. Equipped with a scapegoat, diverse communities can achieve solidarity through shared execration. (emphasis added)

The new ideology is most clearly identified by what it opposes. Its enemy is the global monolith called Empire, which exerts systemic domination over human lives, mainly from the United States. Empire does so by means of economic liberalism, militarism, multinational corporations, corporate media and technologies of surveillance, in cahoots with, or under the thrall of Empire’s most sinister manifestation, namely Zionism. So far there is no controversy—these points will be readily admitted by advocates as well as critics. … (emphasis added)

Through bundist struggles, “A Better World is Possible” (the World Social Forum’s slogan). That world will be environmentally clean, culturally harmonious, and politically just. The new life’s advent will occur when harmonious, and politically just. The new life’s advent will occur when networked bunds triumph over Empire and purge societies of their toxicity.

Whereas capitalism creates and destroys and is constantly changing, the new order will be sustainable. It will run on alternative energy, organic farming, local food markets, and closed-loop recyclable industry, if any industry is needed. People will travel on public transit, or ride cars that tread lightly on the earth, or even better ride bicycles. They will occupy green buildings constructed of local materials and inhabit cities growing organically within bioregions. Life will be liberated from carbon emanations. It will be a permanent, placid way of life in which economies are integrated into the earth’s ecosystem.

The new world will also achieve cultural purity. By “culture” purification does not mean interesting folkways, nor simply heritage, and certainly not any literary and musical canon. Rather, culture is the offspring of folk-spirit: that mysterious life-source from which identity, meaning and pride emerge. It is found in indigenous life-style, local habitat, feeling of community, and the heady experience of fringe art. Even communities that may have little left by way of traditions can look inward, perhaps just to their shared experience of oppression, for the folk-spirit from which to extract identity and pride.

While global corporations produce the artificial psuedo-culture that serves Empire’s interests, communities possess or can rediscover real culture. These culture-communities are organic in two senses. First, like organic food, they are pure rather than adulterated. Second, they are integral totalities rather than associations of free individuals.

The United States is 1: “the Enemy of Humanity” and 2: Israel also “the Enemy of Humanity. If you search YouTube for Ernest Sternberg, there is a video of a talk he gave largely about how come Israel emerged as the enemy. Also gives you a look at Dr, Sternberg.

I’m giving you a lot of reading. Don’t fail to do it. We have to understand what the hell is happening. It seems quite impossible that anyone could actually believe this claptrap — but that’s why they call it an ideology.  Sternberg says that an early proponent was Hugo Chavez. Yes, that Hugo Chavez. It all is, of course, a kind of neo-communism, or as an essay yesterday in American Greatness  brilliantly called it “Americanism vs. Marxist-Lennonism” derived from John Lennon’s “Imagine”

Imagine there’s no countries
It isn’t hard to do
Nothing to kill or die for
And no religion too
Imagine all the people living life in peace…

Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man.

The trouble, of course, is human nature. They always find it abhorrent and want to fix it, without the slightest understanding that it is immutable and can never, never be “fixed.” That’s when all the purification dies and they get all totalitarian.

Here’s What Happened Last Fall at Yale University by The Elephant's Child

I don’t know how closely you have been following the general insanity on campus in this country, the violence, intolerance and suppression of free speech. At Yale this all began with, of all things, Halloween costumes. Do watch the whole 12 minutes of this We the Internet documentary, it’s an important part of understanding what is going on.

It’s the language war again. This time it is “cultural appropriation” —obviously a bad thing to appropriate someone else’s culture—like tacos, or Chicken Vindaloo, or French perfume? German beer?

It’s clearly time to return to “in loco parentis” or “in the place of parents”, which was once the way college faculty and administrators regarded themselves as the teachers and supervisors of a big group of kids who didn’t know very much and were there to learn how to be grown-ups. In those days, these kids would have promptly been sent home to reflect and beg for readmission at some point.

But then the Sixties arrived, and Vietnam protests by kids who were scared to death they would get drafted and were therefore virulently anti-war. Without getting into the morality of the war, kids rioted and scared faculty and administrators to death. They invaded offices, did a lot of damage, and proclaimed themselves adults, and not to be bossed around by a bunch of timid eggheads, or something like that.

And so it was. Colleges once had “hours” times when kids had to be in their dorms. Kids not conforming to the hours got longer hours when they had to be in their dorms, were promptly sent home at any offense for readjustment, and might not get back in until the next semester. It was a big deal. 18 and 19 year-olds knew they were not adults, and didn’t expect to be treated as such. A new survey reveals that Millenials believe that you don’t become an “adult” until age 30.

And the children have been running the institutions ever since. A significant part of the faculty were Vietnam protesters who avoided the draft with educational deferments to get their PhDs, and since faculties take part in new hiring decisions, mostly refused to hire conservatives who went off to war and made it back. What will happen to this generation of children who won’t grow up, who need “safe spaces” to protect them from words they don’t like, and consider it their right to act out when someone says words they don’t like? Who will hire them? Who will support them until they reach the ripe old age of 30? Going to be interesting to say the least.

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