Mary Eberstadt has a new book called Primal Screams: How the Sexual Revolution Created Identity Politics where she makes the case that the 1960s sexual revolution is what gave rise to identity politics today. I think, while that may have played a part, the identity politics craze can’t be completely laid at the feet of the sexual revolution.
Poststructuralism is a theory of semiotics (language and signs) that, broadly speaking, says that meaning is an effect of language, rather than a cause. In other words, what things mean to us is formed by language as opposed to our language having a 1-to-1 correspondence with reality. This theory, of course, takes the blank slate theory axiomatically. But what if we combine it with evolutionary psychology?
Memes are not just the captioned images shared on Facebook and Twitter. The original conception of the term was to conceptualize the propagation of propositional and cultural information between human minds. But has human society reached a point where the natural selection of memes has stalled, thereby halting memetic evolution?
There is a lot of talk lately about social media sites like Facebook, Twitter, Youtube, etc. being gatekeepers to our free speech. I’ve written on the issue before from the free speech angle. Here I’m more interested in the human behavioral side of things.
I just read this piece by conservative Christian Rod Dreher commenting on this story by Anthony Borrelli and Katie Sullivan Borrelli in the Ithaca Journal newspaper. Dreher says that this is tantamount to the Ithaca Journal getting permission from a commissar, which makes the story propaganda for the LGBTQ agenda. Is Dreher right about this?
Human nature, as I define it, is the set of cognitive and behavioral patterns that are innate in human beings, regardless of culture and specific upbringing. These are patterns passed down to us by evolution. With humans, though, we seem to be unique in our ability for metacognition – thinking about our thinking and our behaviors. Does that give us the ability to change our innate human nature?
An article in The American Conservative by Daniel R. Depetris contrasts Mitt Romney’s approach to foreign policy (as a synecdoche for the Republic Establishment) to that of Donald Trump. The former is a sort of idealism, where America takes point in the “U.S.-led liberal international order.” The latter sees international relations as a business transaction, where alliances are treated as a quid pro quo relationship. Is there a foreign policy realism that can be used as a middle ground?
Today, June 6 of 2019, is 75 years after the June 6, 1944 Anglo-American amphibious invasion of Normandy, France. But what did those brave men fight and die for?
Sohrab Ahmari is a Catholic conservative commentator who recently wrote a piece calling fellow Christian conservatives to political action to Christianize the U.S. In the piece, he takes aim at David French, who is more of a live-and-let-live classical liberal, though also a conservative Christian. This has sparked a lot of conversation amongst those of a social conservative ilk.
After two years of investigation and constant media coverage, the Mueller Report is finally finished. While anyone outside the Justice Department has yet to read the full report, Attorney General William Barr has released a summary. The so-called Russiagate story is not yet over, however, as there are now calls for the entire Mueller Report to be made public. Exactly what the Russiagate story is and how it started is expertly told by Matt Taibbi in his “It’s official: Russiagate is this generation’s WMD” piece. What I’m more interested in is how this whole story is indicative of human nature.
Liberalism, defined here in the classical sense of the enlightenment values of civil liberty and economic freedom, not a narrow left-leaning ideology, holds individual freedom above all else. In the U.S. both the left and right, except on the extremes of both, fall into the classical liberalism philosophy. Ideas that could be considered pre-cursors to liberalism began developing in the late seventeenth and early eighteenth century. But it was the American Revolution and French Revolution that put liberalism into practice. That means the experiment has been running for a little over two hundred years. Can we draw any conclusions from the results?