So here’s a campaign of cancellation that even the American Right could like: the calls to boycott “Mulan” over its complicity in China’s repression of the Uighur Muslims, and its authoritarian control over Hong Kong. Instead of giving justice cheap shout-outs from social media, why not refuse complicity in the injustice of Chinese Communism? The American Right is still anti-Communist, isn’t it? At this point, it’s hard to know what they stand for, if anything. Continue reading
Consider the following social phenomena:
- Public denunciation or accusation
- Termination (in the context of employment)
- Regulatory proceedings (e.g., audits, sanctions, and the like)
- Arrest (in the context of criminal proceedings)
I’ve organized them in ascending order of intensity for the person on the receiving end. Continue reading
“Case study” is a bit grand for what follows, but this post was originally a comment I wrote a few days ago on an article in The New York Times. It was buried in the comments of the discussion about Kevin Vallier’s views on cancel culture, but I thought I’d pluck it out and post it here for better visibility. I’ve re-written the comment a bit, partly for clarity and partly for explicitness.
I guess my questions for critics of cancellation/cancel culture are these:
- Is Thompson’s action objectionable? If so, how?
- Is Thompson’s action a cancellation? If not, why not?
As far as I’m concerned, Thompson’s action is unobjectionable. I don’t like the term “cancellation,” but if we stipulate that we must use it, I feel no compunction (given the imprecision of the concept) in using it here. Since things like Thompson’s quit happen all the time, I regard such “cancellations” as entirely justified. I don’t know if this story is representative of what anti-cancellation types regard as a real cancellation, but part of the problem is that they haven’t explained themselves very well on that score. And considering the ridiculous-idiosyncratic-obscure origins of the concept, I would say that they owe us some precision before warning us against the supposed activity to which it refers. Continue reading
Trump calls me to chat about anarchism:
Cancel culture is all the rage now, so for once in my life, I’m going to be fashionable and follow suit (so to speak) by blogging the living crap out of it. Lauren Hall has a blog post at Radical Classical Liberals on the recent controversy about Adele and cultural appropriation. The post alludes to cancel culture, so what better opportunity to reiterate my objections to that concept and the discourse that surrounds it? Continue reading
Vallier’s argument is nicely structured, but isn’t, in my view, sound. The first part goes something like this:
- For any X, if we cancel X, we (must) reliably know that X deserves it.
- But we don’t reliably know that any (given) X deserves it.
- Hence we should not cancel.
That argument is a little too neat to capture what Vallier really has in mind, but I think it gets the basic point across. Claim (3) is stronger than what Vallier intends: his point is not that we should never cancel, but that we should rarely cancel. So throw out (3) and replace it with this latter, weaker claim (3*), i.e., “we should rarely cancel.” Continue reading
Jason Brennan, prefacing a blog post on looting:
Before I get going, I’d like to remind you that I was writing about police violence and systematic injustice against blacks (and others) in the criminal justice system years ago, before it was cool and on your mind. So when you see me talking about protestors’ excesses, it’s not because I think that’s the most important issue, but because it’s what I find philosophically interesting now.
“Before it was cool and on your mind.” WTF. Whose mind? Continue reading
My two latest YouTube videos:
Was Ayn Rand a good writer or a bad one? Find out now using this one weird trick!
And in a follow-up to the above video, I talk about what I forgot to mention there, namely how Ayn Rand’s fiction stands in the tradition of Henrik Ibsen’s An Enemy of the People and Edmond Rostand’s Cyrano de Bergerac. With film clips! (Plus the shocking revelation of my shameful drinking problem!!)
NOTE: Because this video contains (fair-use) clips from the 1950 American film Cyrano de Bergerac (which is public-domain in most of the world), it is apparently blocked in France and a number of smaller Francophone countries, most of them French territories. If you’re in one of those countries, well, you still have options; poke around on YouTube for info about tools for unblocking videos like this one. Bonne chance!
You may be asking: why the jump from Episode 7 to Episode 9? What happened to Episode 8? Well, we have ways of dealing with people who ask such questions.
A masochist, as we all know, is a person who gets perverse satisfaction out of the infliction on himself of what he regards as painful. A literary masochist is one whose pain fetish attaches to published pieces of writing. In general, literary masochism manifests itself as the compulsive desire to read and re-read books that one hates, or loves to hate, simply in order to have the perverse pleasure of doing so: some books are so bad that they hurt so good. Continue reading
…in general, in legal contracts, even when there is language to the contrary, parties do not acquire the right to unilaterally revise the conditions.
This claim, I argued, is close to the reverse of the truth. Most employment in the US is employment-at-will. In at-will employment arrangements, employers unquestionably do have the right (both de facto and de jure) “to unilaterally revise the conditions” of employment. They often conceal this by having their employees sign what look like (and are called) “contracts.” But the “contract” in question will typically contain language to the effect that the employment arrangement is at-will, implying that the terms are revisable at will.* Continue reading