This Saturday marks the twentieth anniversary of 9/11. To that end, I thought I’d haul out some of the more edifying things I’ve written over the years about, or of relevance to, 9/11. In doing this, I’m to some extent plagiarizing at least the form of Chris Sciabarra’s most recent blog post at his blog, summarizing the twenty annual posts he’s written about 9/11. But plagiarism in this case is intended more as a tribute than as mere theft. If you read one thing about 9/11, you should read Chris’s Post of Posts.Continue reading
Today is Thanksgiving, a day on which it’s appropriate to give public thanks for the gifts we’ve received from life itself. Until recently, I had great disdain for Thanksgiving–just last year, I wrote a bitchy attack on it–mostly because until recently, bitterness and resentment were my favorite go-to emotions.
Paradoxically, I had to lose a lot in the past few months to appreciate what I have, and to grasp the true meaning of gratitude: a job, a marriage, a house, a car, tens of thousands of dollars, hundreds of hours of labor, and a large handful of illusions, for starters. I sold the house, but stand to make very little from it, so I count it as a loss. I sold the car for a ridiculously lowball figure, so I regard that as a loss. I’m in litigation, make a nominal wage at a dirty job doing hard physical labor, and lack permanent housing or the means to pay for it. I have temporary housing, but it lacks running water. So there are challenges. And yet, life has never been better. Last year, I had everything I now lack, and made sure to get up bright and early “to take a crap on Thanksgiving.” Now I’m writing a paean to gratitude. What a difference a year makes. Continue reading
This is the second in my series of COVID-19 Narratives, by my dear friend Chris Sciabarra, sheltering in place in Brooklyn, New York. Though the series is primarily about what I called the “supply side” of the health care equation during this crisis, I wanted to run some posts that described the “demand side” as well, that is, what it’s like to be a patient during the pandemic. Particularly valuable about Chris’s post is how it illustrates the implications of the COVID-19 pandemic for people with serious medical conditions whose previously scheduled medical procedures have now been deemed “elective.” “Elective” in this context doesn’t mean “optional.” It means downgraded to second or third priority out of sheer, dire necessity: hospital beds, equipment, and personnel have to be left vacant or unused to absorb the overwhelming crush of COVID-19 patients we expect to see. And even at the center of the pandemic, we haven’t yet reached the peak of that crush. Continue reading
For the last eighteen years, Chris Sciabarra has been writing up a kind of blog-based micro-history of 9/11 as seen from the Gravesend section of Brooklyn, where he lives. Here’s a link to the whole archive, from September 2001 to September 2019, which I highly recommend.
I happened to be at Casa Sciabarra as Chris was putting the final touches on the most recent installment in the series, “Zack Fletcher: Twin Towers, Twin Memories“– about fraternal twins, Zackary and Andre Fletcher, both members of the FDNY, the New York City Fire Department. Sadly, Andre perished on duty as a result of the attack. The post consists of an interview with Zack, reflecting on the meaning of the day and the loss of his brother. If you read one thing about 9/11 today, I’d suggest reading this.
Here’s a must-read interview with Chris Sciabarra at Folks magazine, on Sciabarra’s lifelong struggle with Superior Mesenteric Artery Syndrome, along with his lifelong attachment to the work of Ayn Rand (and Nathaniel Branden).
One doesn’t usually think of Rand or Objectivism as offering much insight into the nature of disability, but Chris clearly does:
A couple of days ago, I wrote a post dedicated in part to discussing the work of people I either don’t know, or barely know at all. Today’s post is just the opposite: a name-dropping attempt to bask vicariously in the glory of others’ accomplishments, simply because they happen to be friends or relatives of mine. There’s no credit like unearned credit! I’m going to bold everyone’s name below, just to make this post look more like the gossip column that it is.
My friend William Dale is Associate Professor of Medicine at Pritzker School of Medicine at the University of Chicago. (He has a half dozen other titles, but never mind.) He seems to make it into The New York Times every other day for his work on geriatrics, but here’s the latest, about the connections between his work and the National Social, Life, Health, and Aging Project at Chicago. And yes, that’s him in the header photo of their page.
I’m not sure I know Jose Duarte well enough to call us “friends,” but we have hung out a bit, so I’ll gloss over the niceties. Jose has been creating waves for his research, with Jonathan Haidt, on the political biases of research in social psychology. Here’s a piece in The New Yorker about his most recent publication. And here’s a link to the paper itself, “Political Diversity Will Improve Social Psychological Research.”
My friend Stephen Hicks is celebrating the tenth anniversary of the publication of his 2004 book, Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault. It’s gone through God-knows-how-many printings, and at least five translations that I know of, with more on the way. (I’d like to put in a vote for an Urdu translation, by the way.) I’d like to think that I made some tiny contribution to the success of the book; as co-managing editor of Reason Papers, I happened to edit (all right, co-edit) one of the longer and more positive reviews of the book. But obviously, I couldn’t have done that unless Stephen had written the book (and Steven Sanders had written the review!) in the first place.
Finally, on the Famous Friend Front, my buddy Chris Sciabarra is featured in a piece on Ayn Rand in New York Magazine, improbably titled, “Ayn Rand, Girl Power Icon.” Amusingly, the piece opens with Chris’s professed puzzlement about the phenomenon, and only gets better from there.
I mentioned famous relatives. Did I tell you that my cousin Khawaja Saad Rafiq is the Minister of Railways for the Islamic Republic of Pakistan? I only mention that because here’s a piece featuring Saad bhai in the Pakistan Observer. In it, he takes issue with Jason Brennan’s thesis in The Ethics of Voting. According to Dr. Brennan, we have no duty to vote, but according to cousin Saad, the “Country Can Only Make Progress Thru the Power of Vote.” Well, Saad bhai doesn’t quite mention Dr. Brennan by name, but the implicit spirit of contention is there. I actually think that a conversation between Saad bhai and Dr. Brennan on voting would be a hilariously instructive affair for all parties. In fact, I offer in advance to serve as interpreter to overcome the language barrier* for the conversation. I rather doubt that the event will ever happen, but as a thought-experiment, I think it has a lot to recommend itself.
*PS, I kind of think that language would be the least of the barriers involved. Cf. Bernard Williams on real and notional confrontations, Ethics and the Limits of Philosophy, pp. 160ff.
Postscript, December 19, 2014: Amazingly, within a few weeks of my issuing a call for an Urdu translation of Explaining Postmodernism, Stephen Hicks has announced a forthcoming Hindi translation. Behold the power of PoT.
I realize that this post will only be inside baseball for people interested in the vicissitudes of and infighting within the Objectivist movement, but I’ll take that risk. Back in May, I took public issue with The Atlas Society’s invitation of David Harriman to The Atlas Summit, its summer 2014 event. That led to a predictably acrimonious argument at TAS’s site which ended with David Kelley’s issuing a snippy denunciation of me, and unceremoniously–or do I mean ceremoniously–closing down the combox.
My view is simple,and so far stands both unaddressed and unrefuted by Kelley and his associates. For twenty-five years, David Harriman made common cause with the most militantly dogmatic and defamation-happy elements of the Objectivist movement. And applied to ARI, “militantly dogmatic” and “defamation-happy” are literal descriptions, not exaggerations or metaphors. Like so many people associated with ARI–including people who spent decades attacking libertarians as “nihilists” but have now decided to make common cause with them–he’s recently done an abrupt and unexplained about-face, which TAS, in turn, has decided to accept at face value. My claim is that Harriman owes us a public accounting of, and apology for, his prior associations. Otherwise, he deserves condemnation and ostracism. Wrongdoing demands a response in kind. It can’t simply go ignored or excused.
In May, TAS had claimed that Harriman would appear on a panel at their summer event, and explain all. Here is a video of the event, if you have an hour of your life to waste on it, as I did the other day.
[November 20, 2014: For some reason, the video is no longer working, but you can still watch it via the Atlas Society site. I wouldn’t want to deprive you of the pleasure.]
[November 23, 2014: see note below.]
It’s no exaggeration to say that the panel consists of a very tedious hour of evasions and rationalizations. It doesn’t respond to a single issue I raised; the panelists simply pretend that the issues don’t exist. I’ve responded to the panel here, responding in turn to a like-minded post by Jonathan Smith somewhat before mine. The thread as a whole is 130+ comments long and began in March, well before the Harriman controversy. (I regret that the thread ended up being “hijacked” by the Harriman controversy, but feel free to blame that on Kelley, who attacked me, and then closed down the most obvious forum in which to respond. I wouldn’t have joined the discussion on the Atlas Summit at the Objectivist Living site* had I not become the topic of the discussion there without any effort on my part.) Post 43 (May 25) is my rejoinder to Kelley’s “response” to me just after he closed down the comments at TAS.
Outsiders may well be mystified by the vitriolic character of the rhetoric involved, but I think insiders should be able to figure out why things have reached this point. Suffice it to say that there’s twenty-five years of back story here–a quarter of a century of lies, evasions, and defamations, and with it, a quarter-century of bitterness and betrayal. There are also a series of cautionary tales here for anyone who gets his feet wet in the controversy:
- Lesson 1: The Objectivist movement is a thoroughly neurotic affair, regardless of what camp of it one has in mind.
- Lesson 2: In general, movements tend to be thoroughly neurotic affairs, regardless of the original intentions of their founders.
- Lesson 3: When the founders of a movement are themselves deeply neurotic–and here I mean Rand, Nathaniel Branden, and the entire “Inner Circle” that surrounded them, especially in the 1960s–expect the latent neuroses of the movement to ramify and intensify in directions set by the founders, and then to be transmitted, like disease vectors, across the decades.
- Lesson 4: Whatever one thinks of Objectivism as philosophy, it’s time to end the Objectivist movement. It serves no beneficial purpose that isn’t offset by the harms it does and the corruption it involves. And that applies to the whole movement, in both its ARI and TAS incarnations.
The original IOS project was one of promise and hope. Unfortunately, if you wish to see its monument, you’ll have to look to the distant past for a glimpse of it in dusty archives, old-timers’ stories, and track-back machines. The present organization is a pale shadow or dull echo–or honestly, just a bad parody–of its predecessor. Personally, I don’t find it worth looking at, worth listening to, or worth interacting with. Neither, I think, should anyone reading this. An inside allusion, but: no one is obliged to play Eddie Willers to this pathetic “movement.” The Objectivist train has come to a halt. It’s time to get off and, as John Galt puts it, to go back to the world. It’s bad enough to “live for the sake of another man.” It’s worse, much worse, to live for a “movement” with less life in it than any human being, and less capacity for forward motion. That’s what the Objectivist movement has become. What remains is just to admit it.
*For clarity’s sake, I added the phrase “at the Objectivist Living site” and the word “there” in the same sentence a few hours after posting.
[Postscript, November 23, 2014: Apparently, you no longer can still watch the video via the Atlas Society site. If you try, as I just did,you get a message that says “This video is private.” Why the sudden need to make the video private? A few months ago, TAS was boasting about what their Atlas Summit panel presentation would reveal. Then they shut down the comments in which I predicted that it would reveal exactly nothing. Then I was proven right. Having been proven right, I decided to say so in public. All of a sudden, the loudly-heralded video that proved me right was quietly made “private.” Could it be that the champions of “Open Objectivism” are unwilling to bear public scrutiny–i.e., unwilling to “tolerate” the kind of critical discussion that takes place in the open?
Twenty-five years ago, in “A Question of Sanction,” David Kelley had criticized Peter Schwartz and others for advocating a policy of preaching to the converted, which he (Kelley) described, accurately enough, as “a sorry sort of ingrown activism.” Kelley has, I’m afraid, become heir to the attitudes he once criticized–and come to suborn the same attitudes in his “followers.” It’s a pathetic conclusion to what might have been an illustrious project and career.]
Postscript, November 6, 2014: This has nothing to do with Harriman-at-TAS, but is relevant to any chronicling of the malfeasances of the Objectivist movement. Having unfortunately let my JARS subscription lapse, I missed this revelation from Chris Sciabarra’s editorial to their July 2014 issue (also posted at his blog):
For several years, Allan Gotthelf and I exchanged correspondence, both before and after the 1995 publication of the first edition of my book, Ayn Rand: The Russian Radical. I acknowledged his criticisms of my work in my book—indeed, it was he who provided the precise wording with which he felt most comfortable. But when the book was finally published, he felt obliged to tell me that he would do “scholarly battle against” my work and its “obfuscation” of the ideas of Ayn Rand (correspondence, 26 May 1996).
That battle sometimes took on a bit of partisan ugliness. When our journal was first published, we worked diligently to get it included in indexing and abstracting services across disciplines and geographic boundaries. Our efforts paid off considerably; we are now indexed and abstracted by nearly two dozen services in the humanities and social sciences. But getting JARS into The Philosopher’s Index was something that Allan Gotthelf opposed strongly. At a meeting of the Eastern Division of the American Philosophical Association in December 1999, he took exception to the very idea of including The Journal of Ayn Rand Studies in The Philosopher’s Index. He could not outright oppose the inclusion of Rand scholarship per se in an index aimed at reaching academia, for he was a cofounder of The Ayn Rand Society, itself affiliated with the Eastern Division of the APA. But he made it very clear that, in his view, JARS was not a legitimate scholarly undertaking—despite the fact that several members of its founding advisory board had been officers of, and presenters to, the very society that he chaired. Nevertheless, as required, we submitted the first three issues of our journal to the Philosopher’s Information Center, and JARS was added to the Index immediately thereafter.
I counted myself a friend and colleague of Gotthelf’s during the period in question. I knew of his animus against JARS; at first I regarded it as partly justified but mostly overwrought, but eventually I came to regard it as pathological. That said, I had no idea that he’d worked to exclude JARS from The Philosopher’s Index (and I find it interesting that in more than a decades’ acquaintance with him, he never brought it up). I don’t think think Carrie-Ann knew that, either, and Carrie-Ann was (and is) an indexer/editor for The Philosopher’s Index. I draw attention to this issue because it’s of a piece with the Harriman affair, and also very much par for the course among movement-Objectivists: deliberate opacity as a permanent way of life for people who regard themselves as aspiring “public intellectuals” (in some cases without the modifier “aspiring,” but also, alas, without a public).
It all ought to be (but isn’t) a cautionary tale to the Matt Zwolinskis of the philosophy profession, who apparently operate on the premise that any association with any organization is justified, and any invitation from anyone is worth accepting–as long as you don’t look too hard at the agenda of the people you’re dealing with, and as long as you have a fabulous time doing whatever you’re doing (scroll down to the comments of this discussion). I guess if it came down to selling BHL to white supremacist organizations, then, there’d be no intelligible basis for demurral, right? Give it a shot, Matt. I’m sure they’d be happy to have you bless their next conference with your presence. Some of them are, after all, former libertarians. There’s always time to bring them back into the fold.
The truth is that when you interact with movement-Objectivism at, say, the APA what you’re doing is lending the movement respectability it doesn’t deserve, and couldn’t acquire in any other way. You’re also strengthening a series of front organizations who do what they can to exclude whomever they deem their ideological enemies from participation in the very events in which you might be participating. Feel free to say that you don’t care or have other priorities–I sympathize, because I did the same for so long–but it probably isn’t a good idea to invoke the accusation of “conspiracy theorizing” to deny that it’s happening, when, like Zwolinski, you conspicuously (and avowedly) have no idea what you’re talking about. And would rather not learn.