Shamed News Media Elites Refuse to Come Clean Regarding Hunter Biden’s Laptop

What more proof do we need that Left-leaning "news" media thinks that its main job is to get particular people elected? See Matt Orfalea's mashup on Hunter Biden's Laptop. Then See Matt Taibbi's new article: "The Media Campaign to Protect Joe Biden Passes the Point of Absurdity: A development in the infamous laptop story further proves the "Russian Disinformation" tale was itself disinformation, shaming a herd of craven media stenographers."

Now consider this excerpt from Matt Taibbi's article:

In confirming that federal prosecutors are treating as “authenticated” the Biden emails, the Times story applies the final dollop of clown makeup to Wolf Blitzer, Lesley Stahl, Christiane Amanpour, Brian Stelter, and countless other hapless media stooges, many starring in Matt Orfalea’s damning montage above (the Hunter half-laugh is classic, by the way). All cooperated with intelligence officials to dismiss a damaging story about Biden’s abandoned laptop and his dealings with the corrupt Ukrainian energy company Burisma as “Russian disinformation.” They tossed in terms thought up for them by spooks as if they were their own thoughts, using words like “obviously” and “classic” and “textbook” to describe “the playbook of Russian disinformation,” in what itself was and still is a wildly successful disinformation campaign, one begun well before the much-derided (and initially censored) New York Post exposé on the topic from October of 2020.

Not to be petty, but — well, yes, let’s be petty, just a little, and point out that many of the people who were the most pompous about this story turned out to be the most wrong, including the conga line of Intercept editors and staffers who essentially knocked Glenn Greenwald all the way to Substack over the issue. There are more important things going on in the world, but for sheer bootlicking conformist excess and depraved journalist-on-journalist venom the “Russian disinformation” fiasco has no equal, and probably needs recording for posterity before it’s memory-holed via some creepy homage to Severance, or a next-gen algorithmic witch-hunt, or whatever other federally contracted monstrosities are being readied for deployment somewhere far up the anus of Silicon Valley.

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How to be a Human Animal, Chapter 28: Morality and What to Do Next?

This is Chapter 28 of my advice to a hypothetical baby. I'm using this website to act out my time-travel fantasy of going back give myself pointers on how to avoid some of Life’s potholes. If I only knew what I now know . . . All of these chapters (soon to be 100) can be found here.

Why do people do the things they do? How can we make sense of all of this talk about what is "moral," and what is "right" and "wrong." These are an extremely difficult topics. As we already discussed, however, we need to beware systematizers who scold you to based on their mono-rules of morality. That was the main take-away from the previous chapter.

In this chapter, I’ll briefly discuss three approaches to morality that don’t rely on such simplistic rules. The first of these thinkers is Aristotle, who still has so very much to offer to us almost 2,500 years after he lived. His view of what it means to be virtuous is a holistic set of skills that requires lifelong practice. What a change of pace from the mono-rules of other philosophers. I’ll quote from Nancy Sherman’s book, Fabric of Character pp. 2 - 6:

As a whole, the Aristotelian virtues comprise just and decent ways of living as a social being. Included will be the generosity of benefactor, the bravery of citizen, the goodwill and attentiveness of friends, the temperance of a non-lascivious life. But human perfection, on this view, ranges further, to excellences whose objects are less clearly the weal and woe of others, such as a healthy sense of humor and a wit that bites without malice or anger. In the common vernacular nowadays, the excellences of character cover a gamut that is more than merely moral. Good character--literally, what pertains to ethics—is thus more robust than a notion of goodwill or benevolence, common to many moral theories. The full constellation will also include the excellence of a divine-like contemplative activity, and the best sort of happiness will find a place for the pursuit of pure leisure, whose aim and purpose has little to do with social improvement or welfare. Human perfection thus pushes outwards at both limits to include both the more earthly and the more divine.

But even when we restrict ourselves to the so-called ‘moral’ virtues (e.g. temperance, generosity, and courage), their ultimate basis is considerably broader than that of many alternative conceptions of moral virtue. Emotions as well as reason ground the moral response, and these emotions include the wide sentiments of altruism as much as particular attachments to specific others. . .  Pursuing the ends of virtue does not begin with making choices, but with recognizing the circumstances relevant to specific ends. In this sense, character is expressed in what one sees as much as what one does. Knowing how to discern the particulars, Aristotle stresses, is a mark of virtue.

It is not possible to be fully good without having practical wisdom , nor practically wise without having excellence of character  . . . Virtuous agents conceive of their well-being as including the well-being of others. It is not simply that they benefit each other, though to do so is both morally appropriate and especially fine. It is that, in addition, they design together a common good. This expands outwards to the polis and to its civic friendships and contracts inwards to the more intimate friendships of one or two. In both cases, the ends of the life become shared, and similarly the resources for promoting it. Horizons are expanded by the point of view of others, arid in the case of intimate relationships, motives are probed, assessed, and redefined.

Aristotle is talking to those of us who live in the real world, recognizing the complexity of the real world and helping us to navigate as best we can. Again, what a change from the mono-rules!  This real-world applicability and appreciation of nuance is something Aristotle has in common with the Stoics, which we discussed in Chapter 21. 

Here’s another approach, this one from modern times. For a long time, I've been almost obsessed that what we think of as moral is, in a real sense, beautiful and what we think of as immoral is ugly. Based on our reactions to situations that are "moral" and "immoral," there is no possible way that these things are not connected. Such an approach also recognizes that morality is not dictated by any static set of commandments or imperatives. Rather, both morality and art are, at least to some extent, in the eye of the beholder.

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About the Industrial Fact-Checking Complex

Here is an excerpt from Jacob Siegel's excellent article at Tablet, "Invasion of the Fact-Checkers: Who are you going to believe, the Democratic Party’s new official-unofficial, public-private monopoly tech platform censorship brigade, or your misinformed, disinformed eyes?":

The industrial fact-checking complex is not a debate society or a branch of science pursuing the truth wherever it leads. It’s an institutional fixture with hundreds of millions of dollars in funding behind it, along with battalions of NGOs and formerly broke journalistic authorities who are more than happy to cash fat checks and proclaim that America’s ruling bureaucrats at the FDA, the CDC, the FBI, the CIA, the Fed—and the entire alphabet soup of government agencies—along with the ruling Democratic Party, are never wrong about anything, at least nothing important.

Which is not to say that the fact-checkers are inflexible. The opposite is true. A matter settled this month with a single link and a few hand-picked quotes in favor of Truthful Federal Bureaucrat X or Noble Ruling Party Flesh Puppet Y can easily be resettled a few months later with different links if the political winds shift, by revising the record of the past without ever acknowledging errors of judgment or fact.

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How to Be a Human Animal, Chapter 27: The Exaggerated Benefits of Moral Rules

This is Chapter 27 of my advice to a hypothetical baby. I'm using this website to act out my time-travel fantasy of going back give myself pointers on how to avoid some of Life’s potholes. If I only knew what I now know . . . All of these chapters (soon to be 100) can be found here.

Today I’m here to warn you to watch out for those who cast about moral rules when they try to get you to obey them. Our most popular moral rules include these:

  • The Golden Rule
  • Utilitarianism
  • The Categorical Imperative

These rules do a very bad job of telling you what to do with your life. They don't even do a good job of telling you what to do next.

Let’s assume that you are Hitler trying tact in accordance with any of these rules. Imagine Hitler hearing about the Golden Rule of “Do Unto Others” at the peak of his tyrannical reign. Sure, he would think. “If I were any other intelligent person, then I would want me to run Germany exactly how I am running Germany!” If you think that Hitler would be applying the rule incorrectly, he would disagree. Further, there are no rules on how to apply the Golden Rule.

Utilitarianism has the same problem. It rule requires you to maximize well being by doing the thing that is the greatest good for the greatest number. Hitler would say: “I’m doing everything I can to bring the greatest good to the greatest number! You won’t believe how good this empire will be when I’m finished building it.” Again, you might disagree with Hitler here, but the way you apply utilitarianism depends on how you define “good,” and even reasonable people disagree intensely about what is “good.” Even massively dysfunctional and dangerous people like Hitler think they know what it means to be "good."

Kant’s Categorical Imperative demands that we take the maxim by which we propose to act and ask ourselves whether we could make that maxim a universally applicable maxim. Hitler would say that he was doing great things for Germany so, absolutely yes, everyone should act in accordance Hitler’s personal maxims of conduct. BTW, Kant famously declared that a proper maxim is to refrain from lying. He concluded that if a madman with a weapon asked you to tell him where your friend was (so he could kill him), you should not lie.

I'm not done kicking around our simplistic moral rules. People cavalierly state that we need to properly “apply” our moral rules as though “applying is a simple action akin to "applying" a band aid to a paper cut. It's clearly not that simple. There are many ways for people to consciously (and unconsciously) interpret our simple moral rules. They must:

• Decide what particular words of rule means.

• Distinguish the connotation from the denotation.

• Decide whether to read the rule narrowly or broadly.

• Decide whether the rule is persuasive and thus applicable in this particular case.

The bottom line is that our moral rules are hopelessly vague. They would never pass Constitutional muster. “Your Honor, we have alleged that the Defendant failed to act in such a way to result in the greatest good for the greatest number.” Although such a rule would tell us that we shouldn't set a forest on fire because we are bored and cold, we already knew that without the rule. [More . . . ]

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The Most Dangerous Form of Media Bias

Saagar Enjeti, on Breaking Points:

The ironclad rule of media bias here on Breaking Points bears repeating: The most pernicious form of media bias is not what they've choosen to show you, but what they choose not to show you. Selective presentation of facts, cherry-picked headlines and curated bias is the name of the game for narratives on cable news. And in the Western press, it's designed specifically to fulfill an ideological or policy agenda. In a time of war, it is perhaps the most dangerous in this serious and crazy environment that we're living in today. We've seen a collective psychosis take over the media and the global elite as they push for a no fly zone, aka World War Three with Russia.

Here are numerous examples of the media hard at work not telling us important information. Here is Russell Brand's concern that the news media is part of a much larger team that does not have your interests at heart:

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