My son Daniel pointed out to me a feature of Trump’s speech to the laughably named Values Voters summit which seems to have slipped by most observers. As summarized by Colbert King in the Washington Post

Telling a revved-up Values Voter audience that he is “stopping cold the attacks on Judeo-Christian values,” Trump suggested to the crowd, which already thinks a “war on Christianity” is being waged, that invoking “Merry Christmas” is a way of fighting back.

But “Happy Holidays” is exactly an expression of Judaeo-Christian values, coined to embrace the Jewish Hanukkah as well as Christmas. In this context, King’s suggestion that “Happy Holidays” is secular misses the point. The majority of secular Americans celebrate Christmas (happily mixing Santa Claus, carols, and consumerism). They say “Happy Holidays” as a nod to religious diversity among believers, not because they feel excluded from Christmas.

Insistence on “Merry Christmas”, by contrast, is a repudiation of the claim implicit in “Judaeo-Christian”, namely, that Jews and Christians have essentially the same beliefs and worship the same god, and that the differences between the two are ultimately less important than the commonalities. On any interpretation of Christianity in which all who reject Christ (including, I imagine, most of us here at CT) are damned, “Judaeo-Christian” is a much more pernicious version of political correctness than “Happy Holidays”.

I haven’t got to a proper analysis of this, so I’ll turn it over to commenters.

A few months ago I read Flaubert’s Temptations of St. Anthony, translated by Lafcadio Hearn. At the time there was a niggling, nagging thing in my brain. I knew I had read some philosopher/intellectual discussing – pontificating about – the thought of Lafcadio Hearn. But where would I have been reading about that? ‘Lafcadio’ is, of course, an unusual name, mostly associated with lions that shoot back, so ‘Lafcadio Hearn’ is a name to conjure with. But conjure what, and when, where? But this week I solved the riddle. Here is my favorite passage from E.M. Forster, “The Machine Stops” (1909): [click to continue…]

Per my previous post, I’m thinking about utopia/dystopia. Do you have any fun quotes from philosophers or poets? Here are a few: [click to continue…]

In late 2001 I had caught up with work enough to treat myself to leisure reading on my (at that time long) commute to and from work (Oxford to London). I can’t actually remember why I started reading it, but I was immediately gripped by His Dark Materials, and one dreary December morning was sitting on a Circle line train reading The Amber Spyglass when I noticed a young girl (12?, 13?) staring at me. I ignored her as best I could. As we pulled out of Edgware Road she pestered the man next to her (who, I quickly realised was her dad) and said something while pointing at me. Maybe she had recognized me from my recent one minute appearance on the BBC World News?[1] Then, that old familiar feeling: the train stopped between stations. I continued to read. She continued to stare. I was bemused rather than uncomfortable, but was relieved when we all got off at Euston Square and the father leaned over to me and said “She’s been admiring you ever since you got on the train because she’s never seen an adult reading her favourite book”. I grinned in acknowledgement and thought of saying “Oh yes, well, tell her I’m a professional philosopher” but thought that would sound pretentious and silly.

The Book of Dust: La Belle Sauvage is published tomorrow. I guess that girl is in her late twenties now. And I bet that, like me, she has ordered it to arrive the day of publication but will wait until she can read it without distraction. I wish I could get it for her, but instead I’ve ordered it for a former student around the same age whose cat is named Pantalaimon.

[1] Not a success. I had been invited to comment on the 15th announcement of the government’s ‘new’ plans for schools: I had studied the policies in great detail (several times, over the course of the several times the same plans had been announced as if they were brand new and treated by the press as if they were, indeed, brand new—I think that was the period which undermined my taste for reading newspapers), and had prepared a minute or so of good things to say about them, but had failed to listen to the news on my way to the studio, so had not heard Campbell talking about “bog-standard comprehensives”. The interviewer opened with that phrase, which I’d never heard before, so I spent the entire time trying not to giggle and have no idea what I actually said.

I’m lecturing about Utopian/Dystopian SF this week. I’ve lectured on this before but I’m looking to up my game, so I’m open to suggestions. Lots of writings on or around this subject, as well as stories to choose from. We had a whole book event about Real Utopias here at CT. What critical writings in this vicinity do you find particularly insightful/interesting?

Yesterday I was browsing through The Cambridge Companion to Utopian Literature, seeking inspiration/information. From the introduction to Kenneth M. Roemer, “Paradise Transformed: Varieties of 19th Century Utopias”:
[click to continue…]

A few weeks ago Henry linked to the pledge page for Farah Mendlesohn’s forthcoming Robert A. Heinlein book. I’m glad to see she’s now hit the mark but it’s not too late for you to join the cultural clamor of folks banging their desks, demanding hefty Heinlein monographs! I just chipped in modestly to the tune of an e-version of the final version, but I’ve already been working through a draft she was kind enough to share. I’m not going to quote pre-print stuff but I’ll pass along one detail I never would have guessed. Heinlein was, apparently, a huge James Branch Cabell fan. He loved Jurgen: A Comedy of Justice. I have just started rereading Jurgen myself, since I’m done with Dunsany. (I’m not making any systematic early 20th century fantasy circuit, mind you. We just shifted houses and, somehow, an old, long-unregarded 60’s paperback copy of Jurgen floated to the top. Perhaps this universe’s God is a Richard Thaler-type, giving me a nudge. Also, Mendlesohn is apparently not the first to note that Heinlein liked Cabell. Wikipedia knows. I am, apparently, last to know. But perhaps you have been in that sorry boat with me.) [click to continue…]

The magazine n+1 is running an excerpt from the second edition of The Reactionary Mind, which comes out next week but is available for purchase now. The n+1 piece is titled “The Triumph of the Shill: The political theory of Trumpism.” It’s my most considered reflection on what Trumpism represents, based on a close reading of The Art of the Deal (yes, I know he didn’t write it, but it’s far more revelatory of the man and what he thinks than even its ghostwriter realized) and some of his other writings and speeches, as well as the record of Trump’s first six months in office.

Here are some excerpts from the excerpt, but I hope you’ll buy the book, too. It’s got a lot of new material, particularly about the economic ideas of the right. And a long, long chapter on Trump and Trumpism.

IN THE ART OF THE DEAL, Donald Trump tells us — twice — that he doesn’t do lunch. By the end of the first hundred pages, he’s gone out to lunch three times. Trump claims that he doesn’t take architecture critics seriously. On the next page, he admits, “I’m not going to kid you: it’s also nice to get good reviews.” Trump says the Wharton School at the University of Pennsylvania is “the place to go” to become a great entrepreneur. In the next paragraph, he states that a Wharton degree “doesn’t prove very much.”

Inconsistency has long been Trump’s style. But while his critics seize on that inconsistency as a unique liability, yet another difference between him and his respectable predecessors on the right, a happy avowal of contradiction has been a feature of the conservative tradition since the beginning. Originally, that avowal assumed a tonier form,…

…

The consonance between Trump’s inconsistency and the right’s embrace of contradiction raises a deeper question: Is Trump really a conservative? For many of his critics, on the left and the right, the answer is no. Trump’s racism, irregularity, and populism, and the ambient violence that trails his entourage, are seen as symptoms of a novel disease on the right, a sign that Trump has broken with the traditions and beliefs that once nourished the movement. Yet while the racism of the Trumpist right is nastier than that of its most recent predecessors, it is certainly not nastier or more violent than the movement’s battle against civil rights in the 1960s and ’70s, in the courts, legislatures, and streets. The weaponization of racism and nativism under Trump intensifies a well-established tradition on the right, as studies of American conservatism from the 1920s through the Tea Party have shown. Likewise, the erratic nature of Trump’s White House, the freewheeling disregard of norms and rules, reflects a long-standing conservative animus to the customary and the conventional, as do Trump’s jabs against the establishment. There are important innovations in Trump’s populist appeals, but populism has been a critical element of the right from its inception.

In other words, conservatives have breached norms, flouted decorum, assailed elites, and shattered orthodoxy throughout the ages. Still, Trump does represent something new.

…

Yet there is an unexpected sigh of emptiness, even boredom, at the end of Trump’s celebration of economic combat: “If you ask me exactly what the deals I’m about to describe all add up to in the end, I’m not sure I have a very good answer.” In fact, he has no answer at all. He says hopefully, “I’ve had a very good time making them,” and wonders wistfully, “If it can’t be fun, what’s the point?” But the quest for fun is all he has to offer — a dispiriting narrowness that Max Weber anticipated more than a century ago when he wrote that “in the United States, the pursuit of wealth, stripped of its religious and ethical meaning, tends to become associated with purely mundane passions, which often actually give it the character of sport.” Ronald Reagan could marvel, “You know, there really is something magic about the marketplace when it’s free to operate. As the song says, ‘This could be the start of something big.’” But there is no magic in Trump’s market. Everything — save those buttery leather pants — is a bore.

That admission affords Trump considerable freedom to say things about the moral emptiness of the market that no credible aspirant to the Oval Office from the right could.

…

This is what makes Trump’s economic philosophy, such as it is, so peculiar and of its moment. An older generation of economic Darwinists, from William Graham Sumner to Ayn Rand, believed without reservation in the secular miracle of the market. It wasn’t just the contest that was glorious; the outcome was, too. That conviction burned in them like a holy fire. Trump, by contrast, subscribes and unsubscribes to that vision. The market is a moment of truth — and an eternity of lies. It reveals; it hides. It is everything; it is nothing. Rand grounded her vision of capitalism in A is A; Trump grounds his in A is not A.

TRUMP IS BY NO MEANS the first man of the right to reach that conclusion about capitalism, though he may be the first President to do so, at least since Teddy Roosevelt. A great many neoconservatives found themselves stranded on the same beach after the end of the cold war, as had many conservatives before that. But they always found a redeeming vision in the state. Not the welfare state or the “nanny state,” but the State of high politics, national greatness, imperial leadership, and war; the state of Churchill and Bismarck. Given the menace of Trump’s rhetoric, his fetish for pomp and love of grandeur, this state, too, would seem the natural terminus of his predilections. As his adviser Steve Bannon has said, “A country’s more than an economy. We’re a civic society.” Yet on closer inspection, Trump’s vision of the state looks less like the State than the deals he’s not sure add up to much.

…

I’ll be doing a bunch of interviews about the book, including one with our very own Henry, so keep an eye out at my blog for more information on that.

I have a long article in the Guardian putting forward some thoughts about a socialist economic policy program for the 21st century. The headline “Socialism with Spine” is a shortening of my observation that:

As it is used today, the term socialism does not reflect a well-worked ideology. Rather it conveys an attitude that could be described as “unapologetic social democracy” or, in the US context, “liberalism with a spine”

The contraction might have led some readers to expect a position more radical than the one put forward in the article. I’m advocating both a restoration of those aspects of 20th century social democracy that are still relevant today and new ideas to turn the 21st information economy to the benefit of the many, not the few.

I’m reading Lord Dunsany, The King of Elfland’s Daughter (1924). I’m also preparing to lecture on fantasy and fairy tales in my Science Fiction and Philosophy module (fun!) So I am pleased to find the following passage about the forging of the hero Alveric’s blade. The sword is made from thunderbolts, you see, dug up from a witch’s cabbage patch. (She lives in an especially thunder-prone mountain region. Nothing special about cabbage, apparently.) Thunderbolts are unearthly space metal knocked from the sky in thunderstorms. Science fact.

Nobody can tell you about that sword all that there is to be told of it; for those that know of those paths of Space on which its metals once floated, till earth caught them one by one as she sailed past on her orbit, have little time to waste on such things as magic, and so cannot tell you how the sword was made, and those who know whence poetry is, and the need that man has for song, or know any one of the fifty branches of magic, have little time to waste on such things as science, and so cannot tell you whence its ingredients came. Enough that it was once beyond our Earth and was now here amongst our mundane stones; that it was once but as those stones, and now had something in it such as soft music has; let those that can define it.

So there’s my epigraph for the chapter about the relationship between science fiction and fantasy, when finally I get around to writinbg it. Science fiction is like that sword.

Philosophers from Catalonia are circulating a petition to plead for de-escalation of the current conflict. As this newspaper article reports, and as was confirmed to me by one of the original signatories, the group who took this initiative includes people in favour as well as against independence for Catalonia (and, presumable, some who think “it’s complicated” and have no firm views).

You are all invited to sign in order to call upon both the Spanish and the Catalan politicians to de-escalate and put in place a proper process through with all parties can peacefully engage with these questions, and hence replace confrontation and violence with a proper dialogue.

As someone who has had nightmares every night that I can remember since the earliest part of my childhood that I can remember, I love the idea of a British Dream—which is, apparently, Mrs May’s brilliant idea for renewing her premiership (bonus in link—you can see Amber Rudd telling Johnson he has to stand to applaud, and the Rees-Mogg look-alike handing May a P45). It reminds me of Gordon Brown’s search for a new slogan/motto for Great Britain (my personal favourites were “Mustn’t grumble”; “At least we’re not France” and “We’re British, we don’t need a slogan”).

My own version of the British dream would be sitting on a slightly slimy wooden bench, eating fish and chips soaked in vinegar, on a dreary drizzly November evening, next to an oily beach in a depressed seaside town on the North Sea. But yours might be different: lets hear them!

Catalonia is holding a referendum today on secession from Spain. Apparently it’s illegal because the Spanish constitution doesn’t allow anything that can threaten Spanish unity. I haven’t been following the arguments pro and con and don’t know to what extent the separatist views are widely shared among the people living in Catalonia. So I don’t have an informed opinion about Catalonia’s striving for independence, and know from the Belgian/Flemish case how the political background of striving for independence can be very complicated, and how easy it is as an outsider to know half of the facts and sensitivities, and make overly quick judgements on that partial knowledge. But one doesn’t need to have a well-informed view on whether or not this referendum should have taken place, to see that it’s a violation of human rights as well as politically utter stupid of the Spanish government to react with police violence (BBC, Guardian). Anyway, consider this an open thread on the Catalan referendum.