…and thoughtful, honest conservatives should no longer be Republican.
It’s been building to that point over the last 20 or 30 years. That was the broad subject of my book.
But now, it is no longer building. It is built.
To be clear (and in the interest of full disclosure): I’ve always been a conservative but I’ve never been a Republican. Since my political awakening, that tent has always been big enough to embrace, alongside those I agreed with, a variety of people and agendas that I couldn’t, in good conscience, support.
Nonetheless, I have voted for Republican candidates more often than not. Not for Trump, certainly, but for others. Because the tent was, indeed, big and it included good guys along with bad guys, and always more of the former than of the latter.
I think, at this point, that is no longer true. Unless something changes, they have lost my vote for good.
Because anyone who associates themselves with the current mob of self-absorbed, unprincipled, power-mad thugs, and with their ignorant and deluded supporters, is dragging too much baggage along with them. It is no longer possible to distinguish between the good guys and the bad guys: as long as the good guys insist on swimming in sewage, they will look and smell like sewage and will contaminate and corrupt everything they touch — including the idea and the practice of conservatism.
American slavery was a sin, but neither an original nor an idiosyncratic one….
… Jim Crow, on the other hand, was America’s original sin: we invented it and allowed it to take root in spite of (or, arguably, as an excuse for disregarding) our founding creed of human liberty; we took far longer than we should have to rid ourselves of it – longer, indeed, than we did to rid ourselves of slavery, itself; and we yet suffer its furtive vestiges and endure its execrable repercussions more than sixty years after it was officially and formally consigned to the ash-heap.
Part 2 of a 2-part sequence on different aspects of how American society deals with risk:
It seems that government policy – and social convention, and cultural aspiration, and the tyranny of public opinion expressed through social media mobs – is now all too often fashioned by a destructively self-reinforcing partnership between those, on the one hand, who have lost all trust in their fellow citizens and who want so badly to be protected from risk, and even from discomfort, that they will trade away almost any freedom for a promise of a bit more security; and those, on the other hand, whose innate and fervent proclivity is to tell everyone else, with great piety and self-assurance, how to organize and operate their lives.
The more we have come to – and the more we have been taught to – rely on government to regulate the behavior of others, the less we have come to rely on – and the less we have been taught or practiced – the virtue of regulating ourselves. The more success the solipsistic fringe – economic more than cultural on the “right”, cultural more than economic on the “left” – has had in attacking and emasculating the economic and religious and social and cultural mores that historically disciplined such self-control, the less able we are to count on self-regulation and the more pressure there is to empower government to impose yet more external regulation upon us.
We can no longer negotiate and compromise – we can no longer embrace a shared process for governance rather than seeking a raw power over others – because we no longer trust each other either to have empathy or, more importantly, to act in good faith. Why are we intolerant of risk? Because we feel a lack of control. Why do we feel a lack of control? Because we don’t trust each other to do the right thing, either as individuals or as a polity. In the absence of trust, even small risks loom large.
The police act on our authority and in our name. That gives us a corresponding responsibility to act, as well, when they step beyond reasonable bounds we have set. And, if we don’t act – if we relax and extend those bounds, either intentionally or simply by failing to accept the responsibility to rein them in – then we are, as well, responsible for the consequences. The color of authority becomes actual authority if we acquiesce to it; and, therefore, the moral stench of that authority, when exercised indecently, adheres to us as much as it does to whoever exercised it on our behalf.
The protesters want justice, but not the kind that a court can give them by convicting a particular villain. Their protests are not really directed at the police or at the courts or at the politicians: they are directed at us. And what they are demanding of us is simple: “Step up! Stop accepting the unacceptable! Rein in those who claim to act in your name!”
That is, indeed, our responsibility. How can we do less?
Part 1 of a 2-part sequence on different aspects of how American society deals with risk:
“…we all intuitively understand, even if we can neither articulate nor rationalize the precise placement of the implied ethical boundaries – or are loath to admit to them – that the trade-offs in risky human activity between the potential for loss of human life and the potential for benefit, economic or otherwise, are not as stark and as obvious as the simple and common mantra –that saving human life is always worth any cost – implies.
“To be blunt: there is, indeed, some upper bound on how much cost, either in economic benefit or in liberty, represents a fair trade for a statistical human life. And we all personally adjudge where that bound lies, implicitly if not explicitly, many times per day, every day, as a matter of routine. We all take risks and impose risks on others because we think we will reap some economic or physical or emotional or social or moral or spiritual reward from doing so…
“There is a legitimate, important, and ongoing debate that we may and should have over where, on the continuum of behavior, the margin lies between prudent risk-taking and reckless disregard. But we must acknowledge that there is a continuum, not a simple border: not all risks are reckless ones and there are costs sufficiently dire, and benefits sufficiently valuable, that they may, indeed, justify the risk of precipitating some generalized and arbitrarily-distributed human suffering in order to forestall or foster them.”
This has nothing to do with political or social commentary — it is a technical professional article. Feel free to skip it if you aren’t a software nerd.
This is an early technical article I wrote dealing with how to manage the servicing of Watchdog Timers from within a multi-threaded application. I am posting it because it was originally published on paper, the original publisher is long gone, and, as near as I can tell (i.e. it doesn’t come up in a fairly detailed Google search), it was never digitized and made available online. Hence, for all intents and purposes in this digital age, it never actually existed.
I am publishing it here, in this wholly inappropriate forum, because it’s the only online presence I maintain other than a largely unused Facebook account.
Here’s a proposal: If you want agencies that set policy and priority to be independent of the Executive, don’t make them part of the executive branch!
The issue with such agencies is really that their missions are split: they are as much legislative as they are executive. Congress, in its wisdom (or recklessness) has delegated some large measure of its legislative authority, the authority to create the rules by which we live, to such agencies; but they have also tasked those same agencies with enforcing the rules that they, themselves, concoct.
Does that not violate the spirit, if not the actual text, of the Constitutional separation of powers?
I will grant the validity of your assertion that there is no such thing as a free tax cut.
Will you acknowledge the validity of the counter-assertion: That there is no such thing as a free tax?
Or, for that matter, a free regulation?
It is no more reasonable to demand that Pete Buttigieg disclose who he did work for at McKinsey and what that work entailed than it would be to demand that a doctor or a therapist running for office disclose his or her list of patients and all their medical and psychological histories, or to demand that a lawyer running for office disclose his or her list of clients and the details of all their legal troubles.
We will know we have achieved true equality not when a woman or a person of color is allowed to succeed on their own merits, but when they are allowed to fail on their own merits — without the reflexive urge to blame their failure on racism or sexism or some other kind of malicious bias.