After Virtue: First Thoughts

After VirtueI said I would have a look at Alastair MacIntyre’s After Virtue once I had completed the Mansfield Park essay. I have now in a manner completed the essay (though I am tweaking it as I post it) and have had a chance to have a quick look at After Virtue. Here are my initial thoughts. (Incidentally, the Internet Encyclopedia of Philsophy has an article on Political Philosophy of Alasdair MacIntyre by Ted Clayton that looks reasonable.)

MacIntyre opens the prologue to the third edition with the confident statement that ‘If there are good reasons to reject the central thesis of After Virtue, by now I should certainly have learned what they are.’ This is too good an opportunity to miss. OK, its late, I am in The Sidewinder, I have had a wee dram of Laphroaig to sustain me (you have been warned), but lets see what we can find.

Firstly, I will put on the table the things MacIntyre and I agree on:

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Mrs Norris

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3.5 Mrs Norris

“If I had known you were going out, I should have got you just to go as far as my house with some orders for Nanny,” said she, “which I have since, to my very great inconvenience, been obliged to go and carry myself.  I could very ill spare the time, and you might have saved me the trouble, if you would only have been so good as to let us know you were going out.  It would have made no difference to you, I suppose, whether you had walked in the shrubbery or gone to my house.”

“I recommended the shrubbery to Fanny as the driest place,” said Sir Thomas.

“Oh!” said Mrs. Norris, with a moment’s check, “that was very kind of you, Sir Thomas; but you do not know how dry the path is to my house.  Fanny would have had quite as good a walk there, I assure you, with the advantage of being of some use, and obliging her aunt: it is all her fault.  If she would but have let us know she was going out but there is a something about Fanny, I have often observed it before—she likes to go her own way to work; she does not like to be dictated to; she takes her own independent walk whenever she can; she certainly has a little spirit of secrecy, and independence, and nonsense, about her, which I would advise her to get the better of.”

As a general reflection on Fanny, Sir Thomas thought nothing could be more unjust, though he had been so lately expressing the same sentiments himself, and he tried to turn the conversation:  tried repeatedly before he could succeed; for Mrs. Norris had not discernment enough to perceive, either now, or at any other time, to what degree he thought well of his niece, or how very far he was from wishing to have his own children’s merits set off by the depreciation of hers.  She was talking at Fanny, and resenting this private walk half through the dinner. (III.I)

In trying to understand the ethical scheme of Austen’s novels it as well to pay attention to the parents and stock villains—and they often overlap.  In Pride and Prejudice we find Mrs Bennett rash and unbearably vulgar and Mr Bennett’s cynical stand-offish philosophy ultimately culpable. Austen is careful to give us every opportunity to join with her favourite heroine in general disdain—the celebrated wit of the novel being quite caught up in its presence in the heroine.

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Sir Thomas and Lady Bertram

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3.4 Sir Thomas and Lady Bertram

Mr. Yates was beginning now to understand Sir Thomas’s intentions, though as far as ever from understanding their source. He and his friend had been out with their guns the chief of the morning, and Tom had taken the opportunity of explaining, with proper apologies for his father’s particularity, what was to be expected.  Mr. Yates felt it as acutely as might be supposed. To be a second time disappointed in the same way was an instance of very severe ill-luck; and his indignation was such, that had it not been for delicacy towards his friend, and his friend’s youngest sister, he believed he should certainly attack the baronet on the absurdity of his proceedings, and argue him into a little more rationality.  He believed this very stoutly while he was in Mansfield Wood, and all the way home; but there was a something in Sir Thomas, when they sat round the same table, which made Mr. Yates think it wiser to let him pursue his own way, and feel the folly of it without opposition.  He had known many disagreeable fathers before, and often been struck with the inconveniences they occasioned, but never, in the whole course of his life, had he seen one of that class so unintelligibly moral, so infamously tyrannical as Sir Thomas.  He was not a man to be endured but for his children’s sake, and he might be thankful to his fair daughter Julia that Mr. Yates did yet mean to stay a few days longer under his roof. (II.II)

Austen’s fools often provide the clearest insights, and there is hardly a more reliable paragraph to be found in Mansfield Park.  Tanner [Tanner, 1968, p. 153] seems to suggest that Austen was literally warning against theatrics because of the dangers of dissipation of the self but this can hardly be right, as the Austen household staged plays.

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Brooks and Lazy Debt Moralism

David BrooksI do enjoy reading David Brooks, perhaps because there are few I disagree with so agreeably. David has written a column today praising the responsibility of the Tories for their fiscal responsibility.  I suppose responsibility is a relative thing and relative to the Republicans the Tories are indeed responsible.  The problem is that nobody has held them to account.  The country has had enough of Labour and so all they have to do is master the optics, and they have been pushing the austerity theme because it is popular. Sunday’s Observer has a number of articles that have a closer look and I recommend the editorial wondering whether David Cameron is naïve or cynical, Andrew Rawnsley dissecting the political calculations, and Will Hutton’s Sorry, David, if you roll back the state, you invite disaster.

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Notes on Completing Mansfield Park

This is a last of a sporadic series of posts logging my thoughts as I reread Mansfield Park (spurred by the writing of the essay).

Critics often think that Austen was easy on Lady Bertram, but the Portsmouth section really isn’t very kind to her. Her ‘a very creditable, common-place, amplifying style’ of letter writing is standard enough teasing, but Lady Bertram’s response to Tom’s illness is damning, from her ‘playing at being frightened’ to there ‘hardly [being] any one in the house who might not have described, from personal observation, better than herself; not one who was not more useful at times to her son.’ And of course ‘Sir Thomas knew not how to bring down his conversation or his voice to the level of irritation and feebleness’.

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Marilynne Robinson on Family

Death of AdamCarrying on a series posts in which I snatch random fragments, magpie style, from Marilynne Robinson’s enchanting Death of Adam Essays I offer a couple of fragments from the Family essay.

For some time we seem to have been launched on a great campaign to deromanticize everything, even while we are eager to insist that more or less everything that matters is a romance, a tale we tell one another. Family is a narrative of love and comfort which corresponds to nothing in the world but which has formed behavior and expectation — fraudulently many now argue.It is as if we no longer sat in chairs after we learned that furniture was only space and atoms. I suppose it is a new upsurge of the famous Western rationalism, old enemy of reasonableness, always so right at the time, always so shocking in retrospect.

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The Crawfords

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3.3 The Crawfords

Worse still, because more vital in the book, is her constant deliberate weighting of the balance against Crawford and Mary, who obviously have her artists affection as well as her moralist’s disapproval (as is proved by the very violence of her outbreaks of injustice against them). […] the elopement of Crawford and Mary is an especially flagrant fraud on the reader, a dishonest bit of sheer bad art, meant to clear the field for Fanny, and wrench away the story from its obvious proper end, in the marriages of Edmund and Mary, Crawford and Fanny.  However much an author may dislike letting his ‘pen dwell on guilt and misery’, this is no excuse for making Henry forfeit the woman he loves (and is winning), for the sake of another about whom he doesn’t care two straws.  Crawford was no mere boy, to be rushed by any married woman into a scandal so fatal to his plans; and without some sufficient explanation one utterly declines to believe he ever did so. Yet Jane Austen inartistically shirks giving any reason for a perversity otherwise incredible. It was not that she would not; her fundamental honesty told her that she could not.

Reginald Farrer

Nothing could be further from the truth, and this needs to be understood if there is to be any prospect of approaching the novel’s meaning (and I say that advisedly). Witty, suave, clever, educated and wealthy Henry may be, but it does not follow that he would be able to avoid his fatal entanglement with Maria. We know there is a powerful sexual chemistry between the two and ‘in all the riot of his gratifications it was yet an untasted pleasure’ (I.XIII).  ‘To keep Fanny and the Bertrams from a knowledge of what was passing became his first object.  Secrecy could not have been more desirable for Mrs. Rushworth’s credit than he felt it for his own’ (III.XVII). Henry was trapped, Mrs Rushworth senior’s maidservant and Maria closing off his retreat.

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Fanny and Edmund

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3.2 Fanny and Edmund

prig

  • noun a self-righteously moralistic person

Compact Oxford English Dictionary

In any assessment of Mansfield Park it is important to understand what the author was about with Fanny Price. In the discovery novels Pride and Prejudice and Emma the heroine is misreading herself and her environment, and the reader is invited to share in the discovery by being brought close to the heroine, subtly so in the case of Emma. Mansfield Park, like Sense and Sensibility before it, is a novel in which the heroine’s ethics are on trial, and it is worth considering whether the author may not offer an opportunity for the reader to share the heroine’s trials by subtly undermining our relationship to the heroine, tempting the reader into repeating analogous misjudgements at the reading level of some of the parental errors taking place inside the novel.

Central to this is Fanny’s priggishness, an issue that tends to divide the Fanny appreciators from her depreciators. She ‘behaves exactly as she ought’ (Tanner), yet she had faults enough, which don’t escape Amis:

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Thought Crimes

Over at Crooked Timber, Henry has kicked off an interesting discussion of the importance of intent in the law, based on the US conservative legislator John Boehner’s accusing liberals of thought crimes.

“All violent crimes should be prosecuted vigorously, no matter what the circumstance,” Boehner argued. “The Democrats’ ‘thought crimes’ legislation, however, places a higher value on some lives than others. Republicans believe that all lives are created equal, and should be defended with equal vigilance.”

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Sex, Cable TV and the Ecocidal Moment (and MP)

Let us take these in reverse order, coming back to Mansfield Park. Rowan Williams in a speech in Southark Cathedral to mark an Anglican push on climate change is waving the flag over Alastair McIntosh’s latest book.

In his splendid book, Hell and High Water: Climate Change, Hope and the Human Condition, Alastair McIntosh speaks of our current “ecocidal” patterns of consumption as addictive and self-destructive. Living like this is living at a less than properly human level – McIntosh suggests we may need therapy, what he describes as a “cultural psychotherapy” to liberate us. That liberation may or may not be enough to avert disaster. But what we do know – or should know – is that we are living inhumanly.

Williams, of course, finishes by emphasising the spiritual origins of the problem.

The Christian story lays out a model of reconnection with an alienated world: it tells us of a material human life inhabited by God and raised transfigured from death; of a sharing of material food which makes us sharers in eternal life; of a community whose life together seeks to express within creation the care of the creator. In the words used by both Moses and St Paul, this is not a message remote from us in heaven or buried under the earth: it is near, on our lips and hearts. And, as Moses immediately goes on to say in the Old Testament passage, “You know it and can quote it, so now obey it. Today I am giving you a choice between good and evil, between life and death … Choose life.”

I think this is so true, resonating with what I have been reading in Marilynne Robinson recently. As Williams says, “We have seen growing evidence in recent years of a lack of correlation between economic prosperity and a sense of wellbeing, and evidence to suggest that inequality in society is one of the more reliable predictors of a lack of wellbeing.” The destruction of the biosphere truly seems to reflect the spiritual desert within.

Tyler Cowen summarizes one theme of Elinor Ostrom (recently awarded the Nobel memorial economics prize) thus: ‘we will need a great diversity of adjustment plans and that a “one size fits all” approach is bound to fail’. Folks like McIntosh, Williams, Robinson, and indeed the Dalai Lama, and many others, have been making detailed critiques of how the other crisis has its origins in the structure of our thought. These will need to be attended to.

Matt Yglesias has returned home to the delights of US cable TV and notices their insidious effect on his return.

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Blog News

Mansfield Park Essay

I have finally completed the Mansfield Park essay and have started posting section three of it with The Moral Law Within. Section thee has been split into six sub-sections, each of which will be posted separately. I have added a new section four to the essay, Enlightenment, which will have four sub-sections, each of which will also be posted separately.

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Mansfield Park: Critiques

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3. Critiques

This section analyses a selection of critiques of Mansfield Park under six headings.

Next: The Moral Law Within

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The Moral Law Within

This post is part of an essay on Mansfield Park, being posted in instalments.

Mansfield Park

Mansfield ParkPreface

  1. Introduction
  2. Method
  3. Critiques
    1. The Moral Law Within
    2. Fanny and Edmund
    3. The Crawfords
    4. Sir Thomas and Lady Bertram
    5. Mrs Norris
    6. The Quiet Thing
  4. Enlightenment
    1. Kantian Deontology
    2. King Lear
    3. Romanticism
    4. The Satirical Inheritance
  5. Conclusion

Epilogue: Diminutive Greatness & Fanny Price

3.1 The Moral Law Within

Everyone agrees that Mansfield Park is an infamously moral book.  ‘One can almost hear the clerical relation urging “dear Jane” to devote “her undoubted talent to the cause of righteousness”’ (Farrer). In undertaking ‘to discredit irony and affirm to literalness’ and demonstrate that ‘there are no two ways about anything’ many hold that it is least representative of what is peculiarly attractive in Austen’s novels (Trilling).  ‘Fanny always behaves exactly as she ought.’ (Tanner) ‘It continually holds up the vicious as admirable […] all the more repugnant by the co-presence of a moralistic fervour which verges at times on the evangelical’ (Amis).  Butler, correctly, brackets Mansfield Park with Sense and Sensibility as ‘the most visibly ideological of Jane Austen’s novels’ (see the earlier section on Method).

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Marilynne Robinson on Facing Reality

Death of AdamFurther to my last post, I read another of Marilynne Robinson’s essays from The Death of Adam today, Facing Reality. The shock of reading these essays is not easy to catch. The total inadequacy of my own writing, and indeed the gulf between this and other contemporary non-fiction prose is shocking. I have read these before yet the shock is all the greater on rereading.

I will take some of the highlights and hope it inspires anyone not already in possession of them to get a hold of a copy.

Anyone who reads and writes history or economics or science must sometimes wonder what fiction is, where its boundaries are, if they exist at all. [...]

Yet we have put together among ourselves a rigidly simple account of life in the world, which we honor with the name Reality and which, we now assure one another, must be faced and accepted, even or especially at the cost of those very things which societies which we admire are believed by us to value, for example education, the arts, a humane standard of life for the whole of the community. Science fetches back from its explorations mystery upon mystery, yet somehow we fee increasingly sunk in the world of mere things, in a hard-edged reality that disallows imagination except to extract tribute from it, in portraits which assert its own power and ferocity, or interludes and recreations which concede with their triviality that only Reality matters. Our present model of the world is a fiction, based on notions of objectivity and of the character and implications of science which are a hundred years out of date. It is based on the flotsam and detritus and also the floor sweepings of all disciplines—psychology, penology, economics, history, all of them.

[My emphasis. See previous post, Cheapening Life]

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Cheapening Life

Galen Strawson has an article Why I have no Future over at The Philosophy Magazine. It is sad to say, but as modern moral philosophy goes I think it is quite unremarkable. It opens.

If, in any normal, non-depressed period of life, I ask myself whether I’d rather be alive than dead tomorrow morning, and completely put aside the fact that some people would be unhappy if I were dead, I find I have no preference either way. The fact that I’m trying to finish a book, or about to go on holiday, or happy, or in love, or looking forward to something, makes no difference. More specifically: when I put this question to myself and suppose that my death is going to be a matter of instant annihilation, completely unexperienced, completely unforeseen, it seems plain to me that I—the human being that I am now, GS—would lose nothing. My future life or experience doesn’t belong to me in such a way that it’s something that can be taken away from me. It can’t be thought of as possession in that way. To think that it’s something that can be taken away from me is like thinking that life could be deprived of life, or that something is taken away from an existing piece of string by the fact that it isn’t longer than it is. It’s just a mistake, like thinking that Paris is the capital of Argentina.

I’ll call this view No Ownership of the Future—NOF for short. Most will think it absurd, and I don’t expect to be able to change their minds. A few, though, will know immediately what I mean and think it obvious.

Note the suggestion that while a most people won’t have the courage to face this ‘reality’ an elect unblinking few are capable of gazing into the existential abyss. Needless to say there are some interesting ethical corollaries .

If NOF is true then you can harm people in all sorts of ways but you can’t harm them simply by bringing about their painless and unforeseen death (by “simply” I mean that their death is considered completely independently of any consequences it may have for others).

Needless to say this goes against just about every ethical system devised throughout human history, but these were all made up by pre-modern sissies clinging to consoling myths. Stephen Luper’s survey for the Stanford Encyclopaedia of Philosophy entry on Death reveals a similar pattern: paradox piled upon paradox, all emerging from a physicalist ontology which just gets assumed, because that is what modern science tells us, right?

Sure—if you are still in the 19th century.However some developments in physics in the twentieth century forced physicists to come to terms with the fact that classical materialist ontology was highly problematic.  Einstein and others complained about the new idealist turn but could do nothing about it. As Feynman said, whether physicists liked it or not, wasn’t the point: that is what nature is telling us.

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Mansfield Park: Volume 3

As I said in a previous post, I have been re-reading Mansfield Park while writing (yet to be completed) the essay on the novel, looking out for signs of the novel going off the boil as other critics have claimed.  Fanny’s genteel horror at her Portsmouth home and relations is very well done, yet Austen is careful to let us see the horror of Susan’s situation, which checks our censure of Fanny’s censure.  Henry has just taken Fanny on a stroll round the ramparts at Portsmouth (and fittingly, it is a crisp, fine and sunny day here in Brighton, and Henry is making himself almost worthy. Fanny is comparing her mother to Aunt Bertram and grieving to think that Susan is no more fitted to the Price household than herself, and of course if she could only return Henry’s regard she would have a home to invite Susan to… but Mary’s letter has just arrived where we see her London set starting to reclaim her, and the seeds of the catastrophe have been sown by Mary.

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Calvin and the Fall

John CalvinPaul Helm has an interesting series on John Calvin over at the Guardian CiF belief (part 1, part 2). I was first alerted to the subtlety of Calvin’s thought by Marilynne Robinson’s Death of Adam essays and this series of articles is consistent with what I remember from Robinson.

John Calvin of course was supposed to have made a big deal of The Fall but in his third instalment, Knowledge of God and Ourselves, Helm explains Calvin’s rational system is reminding us of the need for humility, openness and self knowledge. The first task, as with any intellectual endeavour, is to admit that you aren’t an expert, that you are here to learn. The next step is to realise that you can acquire the knowledge you seek, that you are capable. With Christianity (and religion in general) isn’t so different.

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Williams on the Ethics of War

Henry at Crooked Timber notes how even centrists are contributing to the shouting match that makes up so much of our contemporary intellectual public discourse, pointing out that a little self-knowledge wouldn’t go amiss where one centrist is concerned. Having my head in Mansfield Park at the moment, I could help adding that some more generosity and humility wouldn’t go amiss either (’In everything but disposition they were admirably taught.’) This to my mind really does go right to the centre of what has been going wrong with the modern idea of ethics. I have long been an admirer of the novel, but in trying to pull out what it was getting at has given me a healthy respect.

Contrast this with the sermon preached by the Archbishop of Canterbury last week to mark the withdrawal of British troops from Iraq. Esther Addley of the Guardian reported,

Williams is blessed with a sonorous lilt and a subtle prose style that can sometimes make his words, at first, seem more emollient than they are. This was no soothing homily from a man who has previously described decisions leading to Britain’s involvement in the war as being morally and practically flawed.

Williams spent the first part of the sermon, first disclaiming that there were any easy moral choices, and reminding is of the division of responsibilities between the civilian powers deciding whether to go to war or not and the people at the sharp end who then have to prosecute that decision, emphasising the trust, challenges and professionalism of the members of the services.

Then Williams pivots to the second reading, Ephesians 6.10—17 (King James version):

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The Post-rational Discourse

Henry over at Crooked Timber has posted Centrism as Tribalism on how centrists can be just as strident and aggressive as the partisans.  This is indeed an excellent point! I am especially fond of it because it highlights something I have been saying, that the breakdown in rationality is systemic to our ethics. Henry mentions the need for more self-knowledge particularly prominently, drawing this comment from me.

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A Bold Choice

But was it wise?  The deadline for nominations for the Nobel Peace Prize was two weeks into Barack Obama’s presidency, so the choice of him will be based on his campaign and transition. The citation finishes:

For 108 years, the Norwegian Nobel Committee has sought to stimulate precisely that international policy and those attitudes for which Obama is now the world’s leading spokesman. The Committee endorses Obama’s appeal that “Now is the time for all of us to take our share of responsibility for a global response to global challenges.”

There are two clear problems.  Winning an election campaign on the promise of a philosophy that the Norwegian Nobel Committee likes seems to set the bar too low.  If those election promises turn out to be political strategy to defeat a hawkish Primary opponent with an exposed left flank, who he has anyway appointed as his Secretary of State then the Norwegian Nobel Committee will look foolish, especially if his actual record turns out to be less than peaceful.

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Tariq Ramadan on Love and Detachment

Tariq Ramadan has written a lovely article on Love and Detachment on his blog. Here is the message I have just written to him asking if what I have just written in makes any sense to him.

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Losing Our Minds

Reading Antti Kauppinen’s ideas on moral philosophy (long version & encapsulation) and Marilyn Butler’s conclusion for Mansfield Park in Jane Austen and the War of Ideas (1975), I am reminded of a crucial mistake repeatedly made in moral philosophy that I can scarcely believe could be made by anyone with a religious training and commitment that went other than skin deep: the ability of the mind to shape itself, and the importance of patience and the intellect in this matter.

Kauppinen discusses various contemporary theories of how we arrive at moral judgements and they all, as far as I can tell, take a naturalistic view.

The moral grammar view comes in a variety of strengths, as Ron Mallon (2008) points out. The weakest view would be purely descriptive: we can construct a formal system that takes as inputs the stimuli and after computation, yields as output the observed verdicts. This would correspond to what is often the first stage of normative theorizing, finding patterns among intuitions and principles that explain them. (In normative theorizing, we typically go further and reject some of the intuitions or principles.) A stronger version says that this set of rules is actually internalized by people so that it plays a causal role in the production of judgments. This middle position, however, doesn’t say anything about the origin of the rules or how they are realized in the brain. As such, it is neither particularly new nor controversial: a lot of people have thought that our moral judgments are guided by rules that it takes effort and philosophical skill to articulate. (I think this is probably what Rawls’s actual position was.) The novelty would be just in formatting the rules by close analogy to linguistic rules.

I just find this a bizarre way of thinking about ethics. The assumption that ethical rules must be ‘realized in the brain’ somewhere strikes me as quite an assumption to be silently made by a philosopher, but this is now seems to be the norm.

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Just War Concern Trolling

Austen Ivereigh has posted an article at The Gurdian CiF arguing that Catholics can’t be pacifists, finishing:

That is why Catholic teaching on war and peace is nowadays a combination of just war elements and a strong emphasis on nonviolence. In 1993 the US Catholic bishops summarised it like this: “1) In situations of conflict, our constant commitment ought to be, as far as possible, to strive for justice through nonviolent means; 2) But when sustained attempts at nonviolent action fail to protect the innocent against fundamental injustice, then legitimate political authorities are permitted as a last resort to employ limited force to rescue the innocent and establish justice.”

Catholics, from popes outwards, can never be pacifists. They know that sometimes you have to violate national sovereignty to rescue an enslaved people; that human rights have no borders, because they are universal and indivisible; and that if other means prove ineffective – as they often do against violent regimes – “it is legitimate and even obligatory to take concrete measures to disarm the aggressor,” as Pope John Paul II put it in 2000. You can only move the world to where it should be by taking into account the world as it is, by taking seriously a sinful world in which injustice and violence against the innocent continue. As long as there are tyrants at war with their own people, we must be willing to wage war in defence of the oppressed. And that means having a moral doctrine to guide us when we do, urging on us charity and justice – even in the horrendous and degrading circumstances of war.

This is the comment I left in reply. I haven’t provided links and references for the points I make but they are all pretty well known now–if anyone would like to know more, please leave a comment and I will be glad to elaborate.

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Mansfield Park, The Slave Trade & Iran

The slave trade subtext Mansfield Park were hardly accidental, Austen surely suggesting that the ethical ideas she was exploring in a family setting could be framed by the slavery question (to what extent is ‘absolute authority’ ever just or wise) but also the ethical drama of the family had a bearing on wider issues such as colonialism and the slave trade.

I certainly agree with both of those ideas, which is why I sometimes find the regency escapist school of Austen appreciation sometimes misses the point.

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Mansfield Park: Volume 2

[I am in the middle of writing an essay on Mansfield Park for this blog.  I had hoped to complete it last weekend, with only the conclusion to complete, but of course it keeps receding. I seem to have the conclusion half completed, but I expect to spend a while polishing. I am probably going to post both the main section and the critique in parts, starting this weekend? Anyone feeling impatient please feel free to light some (polite) fires in the comments.]

While writing the Mansfield Park essay I am (naturally) re-reading the novel and have just gone past the middle of Volume 2 with Fanny having sent back Chapman and about to come out at the ball.  In reviewing the criticism I was quite struck by the paeans to the first volume, especially the theatrics, but I must say that volume two is entirely sustained, the whole thickening up beautifully.  The scene in the very centre of the book (it is the 7th of 13 chapters in volume 2) where the Crawfords and the Bertrams gather at the parsonage (sans Maria and Julia, who are with me in Brighton) lays out the central drama and is I think the pivot of the book.  The preparations for the ball with the amber cross is rich also and sets us up nicely for Fanny’s ordeal.

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