Alan Jacobs

Posted an update to my Buy Me a Dragon page.

Om Malik:

Instagram’s transformation into QVC is now complete and absolute. Instagram is dead — or at least the Instagram I knew and loved is dead. It is no longer part of my photographic journey. 

It’s way past time for anyone who actually cares about photos, and sharing photos, to ditch Instagram. Om himself has a photo blog, which is also how I’m using micro.blog. My friend Sara Hendren just told me about finite.photos, which looks promising. Glass isn’t, I think, quite right for me, but it’s lovely. Heck, there are even people still using Flickr, though my experience there was horrible. But anything is better than Instagram. 

Sympathy for my northern European friends. (I could say “At least it won’t last long,” but they might reply, “At least you have A/C.")

Education Doesn’t Work 2.0 - Freddie deBoer:

Entirely separate from the debate about genetic influences on academic performance, we cannot dismiss the summative reality of limited educational plasticity and its potentially immense social repercussions. What I’m here to argue today is not about a genetic influence on academic outcomes. I’m here to argue that regardless of the reasons why, most students stay in the same relative academic performance band throughout life, defying all manner of life changes and schooling and policy interventions. We need to work to provide an accounting of this fact, and we need to do so without falling into endorsing a naïve environmentalism that is demonstrably false. And people in education and politics, particularly those who insist education will save us, need to start acknowledging this simple reality. Without communal acceptance that there is such a thing as an individual’s natural level of ability, we cannot have sensible educational policy.

Or: “Put more simply and sadly, nothing in education works.” By which he means: We haven’t yet found a system of education that reliably changes students’ success relative to other students. Young children who are the smartest in their cohort are almost certain to become adults who are the smartest in their cohort, and the same is true on down the line. Sobering, but, it seems, incontestable.

My own experience, for what little it’s worth, is that sometimes you get students who undergo dramatic changes in their academic performance, for good or for ill, but those changes have nothing to do with intelligence. Someone’s performance drops because of illness or emotional upheaval. Or, conversely: Many years ago I had a student who took several classes from me and never got anything better than a C. At the beginning of his senior year he came to my office and asked me why. I reminded him that I had always made detailed comments on his paper; he said, yeah, he knew that, but he had never read the comments and always just threw the papers away. So I explained what his problem was. He nodded, thanked me, went away, and in the two classes he had from me that year he got the highest grades in the class.

This long post by Jesse Singal makes one key point perfectly clear: People on Twitter may know that 10,000 alarmist posts about their political enemies have been thoroughly debunked and discredited, but when that ten-thousand-and-first comes along they’ll instantly retweet it and add, “CAN YOU BELIEVE THIS CRAP???” And of course the lies will get a hundred times the exposure of the corrections. We all do well to remember Mark Twain’s “Advice to Youth”:

Think what tedious years of study, thought, practice, experience, went to the equipment of that peerless old master who was able to impose upon the whole world the lofty and sounding maxim that “Truth is mighty and will prevail” — the most majestic compound fracture of fact which any of woman born has yet achieved. For the history of our race, and each individual's experience, are sown thick with evidences that a truth is not hard to kill, and that a lie well told is immortal. There in Boston is a monument to the man who discovered anesthesia; many people are aware, in these latter days, that that man didn't discover it at all, but stole the discovery from another man. Is this truth mighty, and will it prevail? Ah, no, my hearers, the monument is made of hardy material, but the lie it tells will outlast it a million years. An awkward, feeble, leaky lie is a thing which you ought to make it your unceasing study to avoid; such a lie as that has no more real permanence than an average truth. Why, you might as well tell the truth at once and be done with it. A feeble, stupid, preposterous lie will not live two years — except it be a slander upon somebody. It is indestructible, then, of course, but that is no merit of yours.

 

My friend Chad Holley — lawyer, teacher, writer — describing a bold pedagogical decision:

If it was sage to leave well enough alone, I slipped up last month adding Solzhenitsyn’s lecture to the syllabus of a Law and Literature course I’m teaching at a local law school. Surely now I needed some intelligible comment on it, some ready defense. At least one faculty member, after all, had pushed back against the course on grounds of, well, frivolity. Fortunately, the dean who hired me had a delightfully simple view: the course would make students better people, and better people would make better lawyers. It carried the day, who am I to quibble? But for the Solzhenitsyn piece I was on my own. In the end I muttered to myself something about it offering an aesthetic that relates literature to morality, politics, and even the global order without succumbing to the instrumentalism of the savage. Eh. Close enough for adjunct work.

But did I say I added the piece to the syllabus? Friend, I began the course with it. We introduced ourselves, shared reasons for being here, covered some ground rules. Then I said, as distracted as I sounded, “Allll righty …so …” I had not anticipated just how much respect, how much admiration, I would feel for this small, diverse, self-selected group. They had read War and Peace “twice, but in Spanish,” their families had fled Armenia to escape Stalin, they were raising children, running businesses, staffing offices, nearly every one of them holding down a full-time day job while attending law school in the evenings, on the weekends. Had I really required these serious, ass-busting, tuition-remitting people to read an essay suggesting — I could barely bring myself to mouth it — beauty will save the world? What was I going to say for this in the face of their withering skepticism, their yawn of silence? 

Read on to find out. 

Didn’t think this guy was going to bloom this summer, but we returned from a few days away to find him going gangbusters.

Andrew Scull:

Vast resources have been devoted over time to efforts to intervene in, ameliorate, and perhaps cure the mysterious conditions that constitute mental disorder. Yet, two centuries after the psychiatric profession first struggled to be born, the roots of most serious forms of mental disorder remain as enigmatic as ever. The wager that mental pathologies have their roots in biology was firmly ascendant in the late nineteenth century, but that consensus was increasingly challenged in the decades that followed. Then, a little less than a half century ago, the hegemony of psychodynamic psychiatry rapidly disintegrated, and biological reductionism once again became the ruling orthodoxy. But to date, neither neuroscience nor genetics have done much more than offer promissory notes for their claims, as I shall show in later chapters. The value of this currency owes more to faith and plausibility than to much by way of widely accepted science. […] 

But the fundamental point remains: the limitations of the psychiatric enterprise to date rest in part on the depths of our ignorance about the etiology of mental disturbances. 

Well hello

Small detail from Wildflowers (2017) by María Berrío

At The Modern in Forth Worth today, I was totally captivated by the mixed-media paintings of María Berrío.

This will be my last post this week — I’m off soon to Laity Lodge!    

 

I’ve said before that I think Anarchy and Christianity is Jacques Ellul’s worst book but I don’t think I’ve ever said why I believe that. So here goes.

I’ll start with a key passage from pp. 32–33:

Now it is true that for centuries theology has insisted that God is the absolute Master, the Lord of lords, the Almighty, before whom we are nothing. Hence it is right enough that those who reject masters will reject God too. We must also take note of the fact that even in the twentieth century Christians still call God the King of creation and still call Jesus Lord even though there are few kings and lords left in the modern world. But I for my part dispute this concept of God.

Throughout the book Ellul portrays himself as a careful reader of the Bible, which is why he begins this section by saying that theology has insisted that God is Lord of lords – he presents his argument as a refutation of theologians, not of the Bible. But this is evasive: Ellul knows perfectly well that in the Old Testament God is repeatedly described as King and Lord — e.g. “The Lord has established his throne in the heavens, and his kingdom rules over all” (Psalm 103:19) — and that in the New Testament Jesus Christ is called “the blessed and only Sovereign, the King of kings and Lord of lords” (1 Timothy 6:15, the concluding phrase appearing again in Revelation 19:16). It is a mere delaying tactic. So ultimately he admits it:

I realize that [this concept of God] corresponds to the existing mentality. I realize that we have here a religious image of God. I realize, finally, that many biblical passages call God king or Lord. But this admitted, I contend that the Bible in reality gives us a very different image of God.

A rather subtle distinction, isn’t it? That the Bible can repeatedly – it would be fair to say obsessively – call God King and Lord and yet all of that is somehow not the “image of God” given in the Bible. Ellul is simply denying the relevance of everything in Scripture, no matter how prominent, that clashes with what he believes to be the genuine biblical picture of who God is. As though he can wave a rhetorical wand and make all countervailing evidence just disappear.

Why does Ellul do this? In large part because he knows that Lords and Kings give commands, and he intends to deny that God would infringe on our anarchic freedom by giving commands. Alas, the Bible continues to fight against him – he eventually is forced to admit that in the Bible we do see “divine orders. How are we to understand this?” He claims that “God’s commandments are always addressed to individuals. God chooses this or that person to do something specific. It is not a matter of a general law. We have no right to generalize the order” (p. 40). He gives the example of the “rich young ruler” whom Jesus commands to sell all that he has and give to the poor, and claims that that order is given only to that man and not to anyone else – not an eccentric reading of that particular pericope, but the denial that there are any “generalized orders” in the Bible is very eccentric indeed. Who is the “individual” whom “You shall not kill” is addressed to? Or “You shall love the Lord your God with all your heart, and with all your soul, and with all your might”?  

So, again, why does he do this? Because he believes that universal commands would make us “robots for God who have to execute the decisions of him who made us” (41). But if commands turn us into robots, then that would make the rich young ruler into a robot. Does he really mean to say that God turns some people into robots but not most? If so, if he confines his absolute kingly commands to only a few, would that make him any less of a tyrant, any less of an infringer upon freedom?

The whole argument is just … nuts. And also, I think, based on a confusion of categories. Ellul seems to have taken the concept of anarchism – which is a political concept pertaining to the way that human beings order their common life – and seen it instead as a metaphysical principle, as a foundational truth about the entire cosmos. But why would he do that?

I think it’s because he knows the long history of politics, in which actual or would-be kings present themselves as regents of God, as having a divine right to authority over us that is rooted in God’s authority over us. But when someone says “Because God is King over all I am king over you” I don’t think the most reasonable critique of that claim is to say, “God really isn’t a King and therefore you are not either.” A more appropriate response would be that God alone is king and all human beings are servants of the same master. Ellul seems to take the hardest possible road to his desired destination, which is to undermine the tyrant’s claims to authority. And his determination to undermine that claim leads him into bizarre theology and indefensible exegesis. 

I also think he wants to claim — in this case quite properly! — that the Christian God does not insist on his sovereignty, but rather casts it away, and does so most dramatically in the sending of his Son Jesus Christ, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2). This is of course vital. But a King who humbles himself before his people, who sacrifices himself for their salvation, need not be and indeed is not a non-King, an anarch. (And even that great kenosis passage concludes thus: “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”) 

There is, I think, a serious Christian defense of anarchism, even if Ellul hasn’t found it. It’s similar to the proper Christian argument for democracy. As C. S. Lewis once wrote, “There are two opposite reasons for being a democrat. You may think all men so good that they deserve a share in the government of the commonwealth, and so wise that the commonwealth needs their advice. That is, in my opinion, the false, romantic doctrine of democracy. On the other hand, you may believe fallen men to be so wicked that not one of them can be trusted with any irresponsible power over his fellows. That I believe to be the true ground of democracy.” A Christian argument for anarchism would begin there – though not end; there is still a lot of work to do. I’ve tried to do some of it in an essay that I think is forthcoming – though with regard to that also there is still a lot of work to do. But eventually, one way or another, you’ll hear from me on these matters.

I have come to believe that almost all of our social pathologies stem from two deeply-ingrained tendencies: 

1. People care more about belonging to the Inner Ring than about telling the truth. Indeed, in many cases lying for the Ingroup is the best means of demonstrating one’s commitment to it. 
2. People are presentists not just in the sense I often talk about — attending only to the stimuli the dominant media offer now — but in the sense of doing whatever offers immediate gratification and leaving the future to care for itself.  

Anyone who cares about the flourishing of our social order and of the planet needs to think about how to chip away at these tendencies — and I think “chipping away” is the best we can do. A while back I was on a Zoom call with Jonathan Haidt, and I asked him whether he thought that seeing and acknowledging the truth about one’s condition might be an evolutionarily adaptive trait. He replied that beyond some fairly low-level lizard-brain things — like seeing that that really is a bear charging at you and you had therefore better take evasive action — he thought not. For human beings, the ability to belong is more adaptive than the ability to see what’s true. 

So: these are incredibly powerful forces; none of us will ever be completely free from them, and some of us will be prisoners of them all our lives long; but their hold can be weakened, and I think constantly about how to do that — for myself first, and for others later.