Myths and Misconceptions

There is no doubt that tabloid myths and popular misconceptions do a great deal of damage to this country. Gangs of them hang around not existing whilst smashing windows, daubing walls with graffiti, and doing violence to the innocent, who, after all, are guilty for imagining them. “Adults must think twice before assuming that every group of under-20s in a street or mall is likely to be a threat” [1] — right enough: and thrice before passing the time of day with them.

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[1] Rowan Williams, “It’s adults, not young people, who are a public menace”, The Guardian, 26th February 2008. (I once broke a knuckle on an instance of popular misconception. It had a hard skull.)

A Little Advice

If being rich is ruining your life, [1] then why not try the obvious solution? To that end, please do not hesitate to contact me, whereupon I shall be only too happy to arrange for the alleviation of your suffering in the form of your sending me cheques, postal orders, or, preferably, cash. Any amount will be as gratefully received as it is given — the more, the merrier, for me as well as for you. Failing that, you could always give the money to charity. Either way, you could thereby dissipate your riches, avoid spending money on a nice house and a comfortable life, and thus blessedly find no need “to forgive [your] father and be grateful” [2] to him for giving you all that money in the first place — and perhaps then, by the graces of poverty and ingratitude, you would find happiness at last.

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[1] “Francesca”, Letter to Lesley Garner: “Lifeclass: ‘Being rich is ruining my life’”, The Telegraph, 19th February 2008.

[2] Ibid.

Choose Democracy, or We'll Make You

“[T]he goal of spreading democracy should be a great progressive project; the means need to combine both soft and hard power.”

David Milliband, quoted by Patrick Wintour, “Miliband: UK has moral duty to intervene”, The Guardian, 12th February 2008.

The Emotional Appeal of Eliminative Materialism

If one were to mark upon a scale the emotional rather than the rational appeal of various philosophies of mind, one would be first inclined to place Cartesian dualism at the very appealing end, and eliminative materialism at the very unappealing end. Why? Because Cartesian dualism sees mind to be alongside or above mere matter, gives succor to the idea of an autonomous self, makes plausible the idea of immortality, and thus accords in large part with our commonsense beliefs, our hopes for human dignity, and our desires for self-preservation. Eliminative materialism, on the other hand, declares that we have no self or even mind. It would be wrong to assume, however, that this scale of appeal holds for all men. There may be some for whom the obvious appeal of dualism is itself that aspect that makes it very unappealing to them. Such men would not deny the common, emotional appeal of dualism; on the contrary, it would be important that they make much of it, all the way unto declaring it an appeal stemming from an embedded folk-psychology left over from the days of superstition that no properly modern, hard-headed, rational man should touch with a maypole. Therewith the embrace of eliminative materialism appears to put them at the greatest remove from being taken as the kind of men who would fall for ideas on account of their emotional appeal. That eliminative materialism does not appear to be emotionally appealing at all would be emotionally appealing to those in whom the need to appear utterly rational in disregard of the emotional appeal of ideas is the basis of their self-esteem and thereby their strongest emotional need of all.

Fewtril no.232

Democracy vulgarises to so great an extent that it leaves the vast majority of people impressed with its achievements.

Public Aspiration

“More and more individuals, owing to their bloodless indolence, will aspire to be nothing at all—in order to become the public.”

Søren Kierkegaard, The Present Age, in The Present Age, and Of the Difference Between a Genius and an Apostle, tr. A. Dru (London: The Fontana Library, 1962), p.72.

The Use of Mozart

Helvetica is rightly deemed the typeface that best typifies modernism: it is bland and functional. Of its aesthetic qualities, others say otherwise:

The Helvetica Medium lower-case ‘a’ . . . is the most beautiful two-dimensional form ever designed. Its luxurious sensual curves are balanced by points of crisp tension. Its lovely counter makes me think of Mozart. [1]

The pretension is by-the-by, but what gets my goat is that the name of Mozart is doomed to suffer from its invocation by blighters wishing to impart the aura of aesthetic genius to ugliness and insipidity.

[1] Katherine McCoy, quoted by Ryan Bigge, “The Official Typeface of the 20th Century”, The Smart Set, 5th November 2007.

Fewtril no.231

History is no keen judge: the silliest affairs can become the profoundest events, and the weakest ideas the strongest currents.

Fewtril no.230

It is a cold head that counts upon opportunities to persuade itself and others that it is attached to a warm heart.

Fewtril no.229

Those who beheaded Louis XVI of France for the sake of a democratic republic probably did not consider that so clear a lesson and so direct a solution to the abuse of power could not thereafter be made so easily. To say the least: beheading the people and their representatives is a more difficult — not to say, more bloody — proposition.

Fewtril no.228

I’ll never fit in; I have trouble faking outrage.

Fewtril no.227

There is a terrible lot of straw men walking around — so why not attack them?

Fewtril no.226

Some might say we are blessed by political moralism, in that for every matter about which one might feel guilty, there are a thousand unconscionable ways in which one might feel absolved — so long as one remains an adherent. Yet even if one were to succumb to this graceless convenience, guilt would find its own way, attaching itself at last to one’s own existence and advantages.

Fewtril no.225

The madman’s flight from reality is dramatic compared to what is normal: a steady and sane retreat — most cunningly into a narrow study of some aspect of it by which the rest is blocked out.

V for Victimhood

Audism is “the hearing way of dominating, restructuring, and exercising authority over the deaf community” [1] and is “the most dramatic form of historical enactment of the enforcement of phonocentrism”. [2] At the appearance of yet another oppressed minority, one subject to the terrible and entrenched prejudices of phonocentrism and audism, it is only appropriate that we all make the effort to express ourselves in the little bit of sign-language that we all know.

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[1] Harlan Lane, The Mask of Benevolence: Disabling the Deaf Community (New York: Alfred Knopf, 1992), p.43; quoted by H-Dirksen Bauman, “Listening to Phonocentrism with Deaf Eyes: Derrida’s Mute Philosophy of (Sign) Language”, Essays in Philosophy, Vol. 9:1, January 2008.
[2] H-Dirksen Bauman, op. cit.

Rudolph the Valued Member of the Reindeer Community

“[I]nclusive school programming may allow children to perceive . . . reindeer such as Rudolph as a reindeer, not as a ‘red-nosed reindeer’.”

Susan Gately, “A Textual Deconstruction of Rudolph the Red-Nosed Reindeer: Utilitarian, Mechanistic, and Static Constructions of Disability in Society and in Schools” Essays in Philosophy, Vol. 9:1, January 2008, wherein we happily learn that “Rudolph eventually rejects the institutionalized notion that one with a red nose has no worth.”