Our cultural excitement for the week was a visit to the spectacular Château Laurens in Agde, an art nouveau villa built at the end of the 19th century by a spectacularly rich idle opium smoker and yachtsman, sold to friends when he lost all his money, locked up for 50 years and then reopened in June. It is right next to the railway (modernity!) and was built there so the trains could stop outside, and his friends could alight and drink champagne in the garden. Lots of other pics on my Flickr, but one below.

The white house (Casa Masó) belonged to the celbrated Catalan architect Rafael Masó. I highly recommend the visit.

Michela Murgia – a very fine writer, and probably the most widely known feminist public intellectual within the Italian cultural landscape of the last couple of decades – died at the beginning of last month. She wasn’t very well known abroad, not even simply as a writer (her most widely acclaimed and awarded novel, Accabadora, was translated into English, and got some appreciative reviews, but that was it). I think she deserved to be, but that’s another story, and it’s now a bit too late for a celebratory obituary anyway. What I would instead like to share with you are two thoughts about how much potential the role she decided to incarnate as a public intellectual had…and yet how little it seemed to make a dent beyond the usual suspects. [click to continue…]

(This is another post in my series on Michigan politics, broadly construed.)

Why am I thinking about 1961? Because that was one year before University of Michigan students published the Port Huron Statement, a pivotal document that laid out the intellectual foundations of New Left student activism. (Excellent UM exhibit on the statement here.)  I am wondering whether UM students today, and U.S. university students more generally, are on the cusp of a generation-shaping leftist activist mobilization that will fundamentally transform U.S. politics, as UM students and university students more broadly were in 1961.

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Quick round-up of books I read for fun over the summer. I’m mostly reading books about ecology and network design for other things, so perhaps my fiction brain isn’t quite optimised for full immersion at the moment, but I’ve not really sunk deep into anything I’ve read for some time.

‘You made a fool of death with your beauty’ is a novel by Nigerian writer Akwaeki Emezi about a bereaved young American artist who’s just started dating again. A lot of it happens in an unnamed Caribbean island where there’s a love triangle, an engaging and convincing art project and a captivating older man at the height of his creative and personal game. I really enjoyed how it concerns Black people and Blackness, centred on love in unexpected places and also the chemistry of two artists in different fields and different generations, how each opens up a world to the other. Plot-wise, it’s mostly about how two people figure out the emotional and familial constellations required for them to be together, so that felt slightly anticlimactic towards the finish. But I don’t often read romance, and, well, it is bound to be about whether the protagonist’s couple makes it. And it was good to read about Black joy and queer friendships and love without the gathering dread of older narratives where someone must be about to take a massive fall. The only slightly off-putting thing – and perhaps this is generational – is the rather YA-ish first person, repetitive self-doubting. That’s a quibble. The language, the setting, clothes, celebrations and dialogue are all wonderful. Solid recommend. [click to continue…]

Over the last year, I’ve been working on a trade book on limitarianism (USA, UK, NL), on an edited volume on pluralism in political philosophy by bringing various (including ‘non-western’) perspectives together around questions of economic and ecological inequalities (forthcoming with OUP but not quite there yet), and on an edited academic volume with political philosophy papers on limitarianism.

Perhaps not surprisingly, I strongly advice anyone not to follow that example: one book to work on is already more than enough to concentrate on. The circumstances that created this situation in which I found myself editing two books and writing a third one are probably rather rare – trying to deliver outcomes promised in a grant application against the background of a pandemic, combined with some significant professional disruptions beyond my control etc. But while I felt like a juggler for some time, the good news is that the first and the third are now done (though the trade book is not out in English before February 1st), and I’m happy to share with you the link to the open access, hence free to download, book with academic philosophical papers on limitarianism. It’s a combination of reprints and new material, and the essays generally assume some background knowledge in contemporary normative political philosophy. I’m hoping this will be interesting for students and scholars of the philosophy of distributive justice, and related areas. Also, the entire volume is currently being translated into Spanish, and will also be published Open Access before too long. The trade book – although very broadly on the same topic, is a very different beast, about which more some other time.

I’ve been thinking a lot lately about how society, and people in my profession (academics), think about activism. It seems to me that there is a widespread insufficient appreciation for the importance of activists in the world; often that attitude is even plainly dismissive. If this is true, then why is this the case, and why is this wrong?

First, I should clarify that I am only talking about activists for whom we have strong reasons to see the ultimate goal they strive for as justified, and the means they employ as reasonable. Hence, I’m only talking here about activists who fight against injustices, or want to make the world a better place. Now I realise this is a very tricky delineation, because in the world as it is, there will be people using activist means and tactics to advance immoral, or at least illegitimate goals, such as racists wanting to keep their settler-society predominantly White or Christian. And I also realise that even if we put those clear cases of activism for immoral causes aside, we will end up disagreeing about borderline cases, where multiple values and principles are at stake and people disagree whether the goals the activists are striving for is laudable or not (think of some cases where it might be seen that activists try to restrict the freedom of speech of those they accuse of using hate-speech). [click to continue…]

Today, I signed up for Bluesky and Threads, taking a brief look at each of them, and announced my final departure from Twitter, to take place when Musk removes the Block feature[1]. Meanwhile I’m still using Mastodon as my main microblog along with CT and my personal blog for long-form blogging. I’m trying to maintain a couple of Substack newsletters and commenting on Substack Notes. And I still post occasionally on Facebook.

This is clearly too much, but it reflects the transition from the Facebook-Twitter era of “social media” (with blogs as a holdover from a more optimistic past) to whatever comes next. I’m going to make the case for a combination of Mastodon and Substack as the way forward.
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BBC obit here.

I have a very fond memory of Parkinson.
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A few weeks ago I read Ecotopia: The Notebooks and Reports of William Weston by Ernest Callenbach (1975) for the first time. It is worth doing so if you are one of the few who have not because it very neat to see how ideas around ecological sustainability were conceived back then. In what follows, I will try to avoid major spoilers, although I doubt this is the kind of book that can be ruined by spoilers.

There is a lot to say about the book’s racial and sexual politics (and political economy), its understanding of masculinity, and its implied critique of American militarism and the capture by pharmacological-industrial complex of the political system; but while reading it I was more struck by its implied claims about the nature of emotional self-disciplining and self-regulation in modern capitalist societies. My thoughts on it are inchoate and hesitant, but the attempt to come to terms with them was triggered by a recent post (here) by our very own, Maria Farrell, at Crooked Timber (and the subsequent discussion by our readers.)

Before I get to details, one methodological observation. I tend to conceive of Utopian fiction of having three, potentially mutually reinforcing characteristics. First, it can sketch the contours of a possible society worth having (or avoiding); second, it can sketch the pathway or slippery slope from here to there. And, third, it can magnify the function or effects of existing social institutions and mores that are so familiar that we ordinarily may fail to notice them at all. This third characteristic is what I like to call ‘the oblique mirror’ function of utopian work in which a social mechanism is enlarged and we can contemplate and discuss it.

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In my first post (here) on Mary Harrington’s (2023) Feminism Against Progress, I focused on her views on the family and suggested that not unlike Yoram Hazony (in his (2022) book, Conservatism: A Rediscovery), she rejects the patriarchic ‘nuclear family’ embraced by American, Christian-ethno-nationalists. Instead they both defend what they call the ‘traditional family,’ which in Harrington’s argument involves commitment to joint projects centered on home-based work and family. As she puts it, “households formed on this model can work together both economically and socially on the common business of living, whether that’s agricultural, artisanal, knowledge-based or a mix of all these.” (p. 21)

There is also an important contrast between Harrington and Hazony. As Hazony recounts in Chapter IX, “Some Notes on Living a Conservative Life” of Conservatism, rejection of the morality of abortion as a student was a major pathway into a more conservative political orientation for him. This does not seem to be the case for Harrington (who notes that abortion plays out differently in the US and the UK). Harrington’s transformative conversion moment (rejecting ‘progress theology’) seems to have been much later in life during her sense of isolation in a commuter town after a near death experience in giving birth (pp. 3-4; 24; 27-28). [click to continue…]