Category Archives: Philosophy

Why It’s Hard To Be A Conservative On Campus

It’s not (contrary to what you leftists think) because they’re stupid. It’s because you are:

Perhaps the most problematic aspect of Green’s post is that, despite what he believes, most conservatives do not complain about liberal bias on American campuses because they are full of people who believe that evolution is true or that the US lost a war against Vietnam. They complain about liberal bias on American campuses because they are full of people who think conservatives are just cretins who are incapable of forming their beliefs in a rational way and have no problem saying so on a regular basis. In short, they complain about liberal bias on American campuses because they are full of ignorant fools like Green, who know next to nothing about what conservatives actually believe. Green’s lazy rant is a perfect illustration of why it’s hard to be a conservative on campus. Of course, he didn’t do it on purpose, but that doesn’t make his post any less valuable.

…This bias is a real problem that should concern everyone and deserves better than Green’s idiotic post. I’m one of a handful of openly right-wing people in academia, so I’m in a particularly good position to talk about it. In my experience, people who aren’t conservative have no idea what kind of things those who are have to deal with in academia on a daily basis, which is part of the problem. Universities worry a lot about micro-aggressions, implicit bias, etc. against women and minorities. But there is nothing “micro” or “implicit” about the hostility conservatives have to face on campus. Nobody goes around campuses saying that women and black people are stupid, but not a day goes by on campus without people saying that about conservatives. In my field, conservatives are so afraid to speak up that some of them have created secret groups, where they can say what they think without fear of reprisal. Just think for a second about how toxic the environment must be in order for things to have come to that.

This is of a piece with Haidt’s work that showed how conservatives easily understand leftists, but leftists are clueless about what conservatives believe.

An Open Letter

to (racist) Ta-Nehisi Coates:

“The problem with the police,” you write, “is not that they are fascists pigs, but that our country is ruled by majoritarian pigs. And so to challenge the police is to challenge the American people who send them into the ghettos armed with the same self-generated fears that compelled people who think they are white to flee the cities and into the Dream.” There, you’ve said it. You’ve indicted the majority of the American people on serious charges—and many of them (not all) in their guilt and shame will grant you a moral pass. Some will feign outrage, but most, like aristocrats who reversed roles with the plebeians at the European Dionysian bacchanals, will assume a mask of contrition, look to some hoped-for redemptive moment in the higher registers of their innocent conscience, and move on. Your accusations have made for interesting dinner talk among the cognoscenti and literati in liberal bourgeois enclaves, where some believe moral masochism and symbolic self-flagellation are signs of virtue.

You touch on your flirtation with some special black racial essentialism in your book, and it is both affecting and sympathetic: “My working theory then held all black people as kings in exile, a nation of original men severed from our original names and our majestic Nubian culture. Surely this was the message I took from gazing out in the [Howard] Yard. Had any people, anywhere, ever been as sprawling and beautiful as us?” Unfortunately, there is nothing special about the black body. There is nothing special about any racially distinct physical body per se. Black skin does not convey nobility. Neither does white skin, or yellow skin. Your body is not special until it conjoins itself to a mind and adapts nature to its needs and desires and rational aspirations, its self-actualization and manifested agency. Any human body that fails to achieve a self-cultivated moral character and inscrutable human will is merely an ecological social ballast: ignoble, exploitable, a heap of unintelligible flesh on this earth.

This abnegation of personal responsibility assumes its logical end in your failure to grant black people responsibility for their own lives in the phenomenon of black-on-black crime. You tell your son: “Black-on-black crime is jargon, violence to language . . . . To yell black-on-black crime is to shoot a man and then shame him for bleeding.” Why? You give no reasons. In truth, black-on-black crime is a pathology that has to be reckoned with. Your own experiences with the police and with violence tell a more complicated story than you’d like. You write about your friend Prince Jones. He was shot and killed by a police officer who claimed that your late friend had tried to run him over with his Jeep. This police officer was black. You write of a schoolyard boy who first apprised you of your place in the world by revealing a gun at his waist. In brandishing his weapon, you write, “he let it be known how easily I could be selected.” You write eerily of his haunting presence in your life—the boy in whose small eyes you saw “a surging rage that could, in an instant, erase my body.” He, too, was black. Throughout your letter to your son, black people are mostly treated as mindless automatons who can’t seem to help themselves—and you apply this idea of helplessness to violence. You quote your own father who justified beating you by announcing, “Either I can beat him, or the police.” That’s all there is to it?

In your world, black-on-black crime is causally reducible to the machinations of the orchestrators of a system apparently designed to rule the neurons and synapses of the black brain. Have you told your son that he is twice as likely to be murdered by another black man than by a white police officer? Perhaps not, because it would not make any difference. The gang members and black individuals who kill others, including blacks, are certified moral icons who deserve dispensation because, in your reasoning, they are powerless before the street crime of history that brought the ghettos into existence.

As they do with the Arabs, the Left deprives everyone, other than white people, of moral agency.

Space And Religion

A brief history of their relationship. I infer that she thinks evangelicals not supporting spaceflight is a problem, because of concern that it could reduce public support for it. Apparently she doesn’t realize that public support is irrelevant to a space future that is funded not by the government, but by private interests, which is what our space future now is.

[Update a while later]

Related, sort of. Laura Seward Forczyk describes her eclipse experience.

[Update mid-afternoon]

Another account from Miri Kramer.

[Update Wednesday morning]

It’s good to be an earthling.