Freddie DeBoer’s Smallish List of “Good White Men”

Over the past couple of years, I have learned a lot about writing by reading Freddie DeBoer. He's got some incredible chops! His most recent article is a masterclass, especially his psychoanalysis of the ACLU's Chris Strange. Here's an excerpt from his article, "The Good White Man Roster: a database of progressive white men who are thirsty for credit."

These are the guys who have carefully crafted personas as ALLIES, as the good ones, as the right kind of white guy. These are the dudes whose every engagement on social media functions to let you know how very sorry they are, but always seem to come out on top in doing so. These are the guys who always stand behind women, ready to catch them when they fall, which they will inevitably do because of fucking patriarchy, man, and if people would just read their bell hooks maybe we’d be getting somewhere!, please like share and subscribe. These are the guys who think all complaints about identity politics, political correctness, and cancel culture are just the dying gasp of reactionary old men, which is why they lie awake at night praying to god that they never get canceled. These are the guys who put their pronouns in their bios in hopes that doing so might get them a little pussy. These are the guys who will harangue you about how white dudes do this and white dudes do that, speaking to you from their blameless white dude mouths in their righteous white dude faces. These are the guys who look at the discourse about white supremacy and patriarchy and see market opportunity.

Continue ReadingFreddie DeBoer’s Smallish List of “Good White Men”

Matt Taibbi: The Perils of Ukraine Whataboutism and the Wisdom of George Orwell

An excerpt from Matt Taibbi new article: "Orwell Was Right: From free speech to "spheres of influence" to our passion for endless war, we've become the doublethinkers 1984 predicted":

One would hope there would be at least a few Americans left who’d hear about Russia barring the BBC and Voice of America and at least recognize the sameness of the issue involved with banning RT and Sputnik. Or, seeing how pathetic and manipulative it is for Russians to prevent reporting on war casualties, we’d recall the folly of the ban we had for nearly twenty years on photographs of military coffins, or the continuing pressure on embeds to avoid publishing images of American deaths from our own war zones. We should be able to read that Twitter and Facebook are cracking down on the “fake accounts” spreading “misinformation” that “Ukraine isn’t doing well” and notice that Russia’s measures against “fake news” and “disinformation” about its own military failures — though far more draconian and carrying much more severe penalties — are rooted in the same concept.

We don’t, however, because we long ago reached the doublethink phase predicted by Orwell, where most of the population is conscious of double standards but ignores them effortlessly. A healthy person should be able to be horrified by what’s happening in Russia and also see a warning about the degradation that ensues from using “pre-emptive” force, or from trying to control discontent by erasing expressions of it. But years of relentless propaganda have trained Americans to doublethink their way out of such insights. Cornel West just laid all of this out in an interview with the New Yorker:

Everybody knows if Russia had troops in Mexico or Canada there would be invasions tomorrow. [Biden] sends the Secretary of State, telling Russia, “You have no right to have a sphere of influence,” after the Monroe Doctrine, after the overthrowing of democratic regimes in Latin America for the last hundred-and-some years. Come on, America, do you think people are stupid? What kind of hypocrisy can anybody stand?

That doesn’t mean that Putin is not still a gangster—of course he is. But so were the folk promoting the Monroe Doctrine that had the U.S. sphere of influence for decade after decade after decade after decade, and anybody critical of you, you would demonize. Yet here are you, right at the door of Russia, and can’t see yourself in the mirror. That’s spiritual decay right there, brother, it really is.

We’ve been trained to rage against this thinking. We even have our own borrowed Newspeak word for the offense: Whataboutism. The offender supposedly does a bait-and-switch, distracting with charges of hypocrisy without refuting the actual argument. But a Soviet giving a professionally two-faced answer to questions about Gulags by saying, “And you lynch blacks” isn’t the same as the much more serious thing West is talking about. Lying to others is shameful, but lying to ourselves and not even realizing it, that’s hardcore spiritual decay. We’re being driven faster toward the cliff-edge of this moral insanity with each new act of mass forgetting.

Continue ReadingMatt Taibbi: The Perils of Ukraine Whataboutism and the Wisdom of George Orwell

How to Be a Human Animal, Chapter 21: Listen to the Sage Advice of the Stoics

I hope I haven't been away for too long!  Even though you are a hypothetical baby my absence might have caused you to get hungry for another lesson! What I'm trying to do here is to help you navigate this convoluted world.  I'm trying to teach you things that I did not know while I was growing up. I learned these lessons the hard way. You can find links to all of these (soon to be 100) lessons in one convenient place: Here.

Here's a couple mini-lessons. First of all, if someone wants you to offer some good advice but you can't think of anything, just offer them some of the wisdom of the Stoics of ancient Rome. Your audience won't even know that these writings are ancient. Here's another cool thing: Even though this is "philosophy," it is practical advice to help you in your daily life. This is the opposite of academic philosophy. 

Check this out. One of the key tenets of the Stoics is essentially the Serenity Prayer. Epictetus writes:

The chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my own.

— Epictetus, Discourses, 2.5.4–5

Compare to the Serenity Prayer:

God, grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference.

Here is another Stoic version of this same idea:

“Who then is invincible? The one who cannot be upset by anything outside their reasoned choice.”

— Epictetus, Discourses , 1.18.21

Why is this lesson so valuable? Because human animals screw this up so often! They need to hear this advice over and over, because we are wired to obsess and fret over things we cannot change. But here's a caveat: you shouldn't make excuses when you could change something but you are too lazy to put in the effort. You need to be honest with yourself about what you can change.  Then get to work on something you can handle. Don't waste your life away by fretting and obsessing. Many things have changed over the past 2,000 years, but the wisdom of the Stoics is as relevant as ever. Here's my favorite Stoic quote: “The Obstacle Is the Way.” Marcus Aurelius Is it possible to fit more wisdom into such a short quote?

Continue ReadingHow to Be a Human Animal, Chapter 21: Listen to the Sage Advice of the Stoics

How to be a Human Animal, Chapter 11: The False Dichotomy of Reason versus Emotions

Chapter 11 – The False Dichotomy of Reason versus Emotions

I have returned with another lesson for, you, my hypothetical newborn baby. This is my eleventh lesson and like many of these lessons you will be able to find in this series of what will be 100 lessons, you might find this lesson counter-intuitive. That is why I am going to discuss this topic of emotions in some detail. Let me say, though, that you have been incredibly patient with my long intense lessons and I appreciate your stamina. Then again, after all, you are only a hypothetical baby standing in for my fantasy might time-travel back to warn my younger self some of these things. On second thought, maybe I should leave my younger self alone to figure things out on his own because half the fun is in figuring it all out, right?

There is a long and false history of emotions that continues to this day. It goes like this. There is Reason over here and Emotions over there and they are completely different things even though they are both experienced, sometimes simultaneously, by each human animal. This false dichotomy goes at least as far back as the dualist Rene Descartes, who famously declared that the human mind is separate from the animalistic human body, yet they are somehow yoked together at the specific location of the human pineal gland. Descartes has been highly influential. Although he did not believe that the mind was a divine soul (and religions attacked him for this), many religions have embraced dualism, the entities denominated as the body versus the “soul.”

How is it that so many people are so convinced that the mind is not merely a physical function of the physical body? Historically, they taken educated guesses based upon the scant information that is available. Most of the thinkers weighing in on this topic did not have the benefit of critically important information. Further, most of people convinced of dualism rely on introspection, though cognitive scientists now know that introspection is not a reliable or valid way to determine what is going on "under the hood."

But let’s get back to the false dichotomy of Reason versus Emotion. This dualist approach is confidently and ubiquitously asserted by earnest looking people. This false story seems plausible because emotions do sometimes cause us to lose control. Emotions sometimes do scramble our thoughts. We sometimes need to tamp down emotions, so we can get our head clear. And sometimes, it is only after we set the emotions aside can we seemingly use Reason alone to think clearly. In my work as an attorney I have heard many people claim that it is critically important for judges to be unemotional so that they can make rational legal decisions.

Cognitive scientists almost unanimously disagree. Over the past few decades, old models of cognition that failed to consider the ubiquity of emotions have crumbled. Modern writers and scientists challenging the old models include Daniel Kahneman whose long litany of cognitive fallacies and heuristics have reshaped how we see ourselves. Kahneman’s “prospect theory," for example, has severely crimped economists’ “objective standard” of homo economicus. It turns out that we are much less logical than we’d like to believe. Even our understanding of how words carry meaning is undergoing a sea change. Mark Johnson and George Lakoff, best known for their work on conceptual metaphor, have made a strong case that meaning is thoroughly embodied—we understand meaning with our entire emotion-permeated bodies, not with dispassionate brains. The past few decades have not been kind to the long-held idea that a word can have a singular “objective” word meaning that is universal and independent of the emotion-permeated bodies that use that word.

Consider also the many insights of Daniel Goleman, found in his 1995 best seller, Emotional Intelligence. His five components of “emotional intelligence” (self-awareness, self-regulation, social skill, empathy and motivation) are key to one’s ability to succeed as an attorney.

Moral Psychologist Jonathan Haidt has painted each of us as cohabited by two personas. This moral intuitionist approach posits that our first (and most dominant) persona is a big elephant ("automatic processes, including emotion, intuition"). The second persona is a much less influential lawyer-like elephant rider, who is skilled at fabricating post hoc explanations for whatever the elephant decides, including dishing out reasons to convince others. Haidt’s approach, bolstered by many experiments, is that "Intuitions come first, strategic reasoning second." In sum, “The Emotional tail wags the rational dog.” Haidt approvingly quotes philosopher David Hume who, in 1739 wrote: “Reason is, and ought only to be the slave of the passions, and can never pretend to any other office than to serve and obey them."

Neuroscientist Antonio R. Damasio disagreed, as set forth in Descartes’ Error: Emotion, Reason and the Human Brain (1994). Damasio has delivered substantial evidence demonstrating that emotions must, of necessity, permeate everything we say and do. In Descartes’ Error, Damasio turns Descartes’ model of human beings upside down (p. 128):

The apparatus of rationality, traditionally presumed to be neocortical, does not seem to work without that of biological regulation, traditionally presumed to be subcortical. Nature appears to have built the apparatus of rationality not just on top of the apparatus of biological regulation, but also from it and with it.

Failure to see this extensive integration of thought and emotion, Damasio writes, is “Descartes' error.”

What are emotions? Damasio distinguishes emotions from feelings. 

In everyday language we often use the terms interchangeably. This shows how closely connected emotions are with feelings. But for neuroscience, emotions are more or less the complex reactions the body has to certain stimuli. When we are afraid of something, our hearts begin to race, our mouths become dry, our skin turns pale and our muscles contract. This emotional reaction occurs automatically and unconsciously. Feelings occur after we become aware in our brain of such physical changes; only then do we experience the feeling of fear.”

In Descartes’ Error, Damasio introduced the cases of Phineas Gage (long dead) and “Elliot” (a living patient), who both suffered brain damage to the ventromedial prefrontal area of their brains.

Gage’s brain damage occurred when a metal tamping rod was accidentally shot through his brain during a blasting operation (he recovered and lived many years). Elliot’s damage occurred as a result of a brain tumor. They were both left with high level intellectual functioning but little ability to experience emotion.

[Gage] seemed to be like a child, with no stable sense of what was important and what was not. He was fitful, intemperate, obscene. It was as if he didn’t care about one thing more than another. He seemed bizarrely detached from the reality of his conduct. So he could not make good choices, and he could not sustain good relationships .

Elliot had been a good role model, husband and father before his tumor. After the tumor, he was:

weirdly cool, detached, and ironic, indifferent even to intrusive discussion of personal matters- as if such remarks were not really about him. He had not previously been this way; he had been an affectionate husband and father. He retained lots of cognitive functions: he could perform calculations, had a fine memory for dates and names, and the ability to discuss abstract topics and world affairs.” After surgery, “he was even less able to care about things or to rank priorities. He could stick obsessively to a task and perform it well; but on a whim he might shift attention and do something completely different. Intelligence testing showed him to be a superior intellect. His emotions were askew, though. He could no longer set priorities or make decisions. He had no sense of the relative importance of any situation.

Elliot could think but he couldn’t judge value. “[T]the cold-bloodedness of Elliot’s reasoning prevented him from assigning different values to different options, and made his decision-making landscape hopelessly flat.”

Gage and Elliot each became somewhat like “Mr. Spock.” Many people would think of this as a potentially good thing, because always-under-control Mr. Spock is one of their favorite TV characters. They also believe that emotions inevitably lead to “irrational” behavior. The conventional wisdom is that people lacking emotions would be more clear-headed and therefore capable. What happened, though, is that both Gage and Elliot suffered severe impairments of judgment. Though they both appeared intelligent after their injuries, they were completely incapable of making sensible personal and business decisions in the absence of emotions.

Damasio also studied other patients and found that people with flat affect were incapable of making decisions. He found that pure rationality is helpless to make decisions. Rational thought, devoid of emotion, paralyzes us. He found that emotions are a necessary condition to allow rational decisions to be made, even purely “logical” decisions. “Rationality” describes the way brain-damaged people make decisions. Even “our most refined thoughts . . . use the body as a yardstick.” He was convinced that the traditional views on the nature of rationality were therefore incorrect:

I had been advised early in life that sounds decisions came from a cool head … I had grown up accustomed to thinking that the mechanisms of reason existed in a separate province of the mind, where emotion should not be allowed to intrude, and when I thought of the brain behind that mind, I envisioned separate neural systems for reason and emotion … But now I had before my eyes the coolest, least emotional, intelligent human being one might imagine, and yet his practical reason was so impaired that it produced, in the wanderings of daily life, a succession of mistakes, a perpetual violation of what would be considered socially appropriate and personally advantageous.

Damasio was convinced that reason was “not be as pure as most of us think it is or wish it were, that emotion and feelings may not be intruders in the bastion of reason at all: they may be enmeshed in its networks, for worse and for better.” He found that a reduction in emotion correlates with irrational behavior. This “counterintuitive connection between absent emotion and warped behavior may tell us something about the biological machinery of reason.” The bottom line: pure reason is not sufficient for meaningful decision-making.

It is not only the separation between the mind and brain that is mythical: the separation between mind and body is just as fictional. The mind is embodied in the full sense of the term, not just embrained. The study of the mind is the study of the entire body: the neural processes that are experienced as the mind concern the representation of the body in the brain. Our minds critically depend on our human bodily existences.

Damasio asserts that “Somatic markers” comprise the emotional learning that we have acquired throughout our lives and that we then use for our daily decisions. These markers record emotional reactions to situations. Somatic markers work as emotionally-weighted indicators, steering us away from or toward choices, based on past experience. It’s not that we can necessarily recall the specific past experiences that formed our system of markers, but we feel them and they allow us evaluate some options over others. These emotion-laden markers help us to rank our options.

The brain does not merely record advance in the world but “also records how the body explores the world and reacts to it.” Even though these neurological processes may occur in various portions of the brain, people "experience and act on them in a unified coherent manner: the records that bind together all these fragmented activities "are embodied in ensembles of neurons” Damasio refers to as “convergence zones,” where

The axons of feedforward projecting neurons from one part of the brain converge and join with reciprocally divergent feedback projections from other regions. When a reactivation within the convergence zones stimulates the feedback projections, many anatomically separate and widely distributed neuron ensembles fire simultaneously and reconstruct previous patterns of mental activity.

“Brain and Language,” Scientific American, 89-91 (September 1992).

Far from being a limitation or distraction, then, emotion is an integral part of cognition. Emotion constructs and maintains the somatic markers that allow us to evaluate the desirability of our actions.

In Damasio’s view, our entire experienced world is thus filled with emotional peaks and valleys that constitute our map of what matters to us. There are no purely objective rational thoughts. Every thing on this inner map is infused with an emotional valence that pulls us toward it or pushes us away. Without this all-encompassing emotional map, no amount of analytical intelligence, not even a great intelligence, has the capacity to care about the world enough to employ logic or reasoning abilities. He makes the strong claim that not only does the intellect interweave complexly with our emotions. That is why pure rationality is helpless to make decisions and rational thought, devoid of emotion, paralyzes us.

Since I’m an attorney let’s imagine that Star Trek’s Mr. Spock went to law school, he would make a terrible lawyer because he would be at a loss to care about anything. He would further lack the capacity to know what anyone else cares about or even to care about what anyone else cares about. Even Spock’s great knowledge base and his sense of logic would leave him at a complete standstill. He would not know what to do next without an biologically-based emotion-sculpted landscape to push and pull him in various directions based on (oftentimes subconscious) survival needs.

Continue ReadingHow to be a Human Animal, Chapter 11: The False Dichotomy of Reason versus Emotions

Bari Weiss Enumerates the Core Beliefs of Wokeness – Critical Race Theory – Social Justice

I've been posting ad nauseam about Wokeness over the past 18 months because it starkly contradicts many of my core beliefs. And it starkly contradicts basic principles deeply cherished by what I believe to be the great majority of Americans. I have categorized dozens of my articles with the label Wokeness. You can read them all by clicking on this link. I have carefully documented not only theories about why this movement has gained traction. I have also carefully collected many instances in which people have hurt, belittled, fired, tormented and rattled each other by embracing Woke Ideology while throwing long-established beliefs (including basic Enlightenment Principles and Martin Luther King's "content of character" aspirations into the trash.

Bari Weiss has be speaking loud lately, rallying the great majority of people--they tend to be afraid to speak up--to say what they believe and to not feel compelled to say things that they don't believe. It all sounds so simple, but the Twitter mobs are loud and vocal and they have thoroughly intimidated those who are in charge of our meaning-making institutions (e.g., schools, media, government, social media). Weiss argues that if we all just start speaking up, this insanity will diminish greatly because it will encourage others to speak up too. Here is an excerpt from Bari Weiss' article at Commentary. It is titled "We Got Here Because of Cowardice. We Get Out With Courage: Say no to the Woke Revolution." Here is Wokeness in a nutshell from her article:

It begins by stipulating that the forces of justice and progress are in a war against backwardness and tyranny. And in a war, the normal rules of the game must be suspended. Indeed, this ideology would argue that those rules are not just obstacles to justice, but tools of oppression. They are the master’s tools. And the master’s tools cannot dismantle the master’s house.

So the tools themselves are not just replaced but repudiated. And in so doing, persuasion—the purpose of argument—is replaced with public shaming. Moral complexity is replaced with moral certainty. Facts are replaced with feelings.

Ideas are replaced with identity. Forgiveness is replaced with punishment. Debate is replaced with de-platforming. Diversity is replaced with homogeneity of thought. Inclusion, with exclusion.

In this ideology, speech is violence. But violence, when carried out by the right people in pursuit of a just cause, is not violence at all. In this ideology, bullying is wrong, unless you are bullying the right people, in which case it’s very, very good. In this ideology, education is not about teaching people how to think, it’s about reeducating them in what to think. In this ideology, the need to feel safe trumps the need to speak truthfully.

In this ideology, if you do not tweet the right tweet or share the right slogan, your whole life can be ruined. . . . In this ideology, the past cannot be understood on its own terms, but must be judged through the morals and mores of the present. In this ideology, intentions don’t matter... In this ideology, the equality of opportunity is replaced with equality of outcome as a measure of fairness. If everyone doesn’t finish the race at the same time, the course must have been defective.... In this ideology, you are guilty for the sins of your fathers. In other words: You are not you. You are only a mere avatar of your race or your religion or your class....In this system, we are all placed neatly on a spectrum of “privileged” to “oppressed.” We are ranked somewhere on this spectrum in different categories: race, gender, sexual orientation, and class. Then we are given an overall score, based on the sum of these rankings. Having privilege means that your character and your ideas are tainted.... Racism has been redefined. It is no longer about discrimination based on the color of someone’s skin. Racism is any system that allows for disparate outcomes between racial groups....skeptics of any part of this radical ideology are recast as heretics. Those who do not abide by every single aspect of its creed are tarnished as bigots, subjected to boycotts and their work to political litmus tests.

How in hell's name could anyone be drawn to such stupidity? Weiss points to several causes that have made fertile ground for this dysfunction:

All of this has taken place against the backdrop of major changes in American life—the tearing apart of our social fabric; the loss of religion and the decline of civic organizations; the opioid crisis; the collapse of American industries; the rise of big tech; successive financial crises; a toxic public discourse; crushing student debt. An epidemic of loneliness. A crisis of meaning. A pandemic of distrust. It has taken place against the backdrop of the American dream’s decline into what feels like a punchline, the inequalities of our supposedly fair, liberal meritocracy clearly rigged in favor of some people and against others.

Continue ReadingBari Weiss Enumerates the Core Beliefs of Wokeness – Critical Race Theory – Social Justice