Charles Edouard Delort, Marie Antoinette at the Petit Trianon Versailles Playing at Being a Shepherdess

Charlotte Allen explains how modern Puritan triumphalism manages to make simplicity the new luxury and distinction.

Hunting is usually taboo in the simplicity movement because it involves guns (hated by the professionally simple) and exploitation of animals (ditto). However, if you’re hunting boar in the upscale hills ringing the San Francisco Bay so as to furnish yourself a “locally grown” boar paté, as does Berkeley professor and simplicity movement guru Michael (The Omnivore’s Dilemma) Pollan, or perhaps to experience an “epiphany,” as another well-fixed Bay Area boar hunter recently told the New York Times, you’re doing a fine job of returning to the simple life. Indeed, the Times article was replete with quotations from portfolio managers, systems analysts, and graphic designers who have taken up shooting boar, deer, and bison in their spare time because it affords them a “primal connection” with the food on their plates and is also “carbon-neutral” (zero “food miles” if the deer you slay happened to have been munching the tulips in your backyard). But if you’re a laid-off lumber mill worker bagging possums in Eutaw Springs, S.C., because your main primal connection with food is that you don’t have much money to spend on it, you’re an unsophisticated redneck.

Simplicity movement people always seem to shell out more money than the not-so-simple, usually because the simple things they love always seem to cost more than the mass-produced versions. On a website called Passionate Homemaking that’s dedicated to making, among other things, your own cheese, your own beeswax candles, and your own underarm deodorant, you are also advised to cook with nothing but raw cultured butter from a mail-order outfit called Organic Pastures. The butter probably tastes great. It also costs $10.75 a pound – plus UPS shipping. At farmer’s markets, where those striving for simplicity like to browse with their cloth shopping bags, the organic, the locally grown, and the humanely raised come at a price: tomatoes at $4 a pound, bread at $8 a loaf, and $6 for a cup of “artisanal” gelato.

Wealthy and well-born people admiring – and sparing themselves no expense in convincing themselves that they’re cultivating – the virtues of humble folk is nothing new. Two millennia ago, Virgil, in his Georgics, heaped praise upon the tree pruners and beekeepers whom he likely could see toiling in the distance while he sipped wine on the veranda of his wealthy patron, Maecenas. Marie Antoinette liked to dress up as a shepherdess and hold court in her “rustic” cottage at the Petit Trianon. Other harbingers of today’s simplicity movement were the arts-and-crafts devotees of the early 1900s who filled their homes with handcrafted medieval-looking benches and the 1960s hippies whose minibuses and geodesic domes that enabled their gypsy lifestyles usually came courtesy of checks from their parents.

But it has been only in the last decade or so that the simplicity movement has come into its own, aligning itself not only with aesthetic style but also with power. Thanks to the government-backed war against obesity (fat people, conveniently, tend to belong to the polyester-clad, Big Mac-guzzling lower orders) and the “green” movement in its various save-the-planet manifestations, simplicity people can look down their noses at the not-so-simple with their low-rent tastes while also putting them on the moral defensive. Thus you have Michael Pollan, whose zero-impact ethic of food simplicity won’t let him eat anything not grown within one hundred miles of his Bay Area home, and preferably grown (or killed, milked, churned, or picked) himself. He bristles with outrage not only at McDonald’s burgers, Doritos, and grapes imported from Chile (foreign fruit destroys people’s “sense of place,” he writes in The Omnivore’s Dilemma) but even at Walmart’s announcement in 2006 that it would start stocking organic products at affordable prices. Walmart, like factory farms, SUVs, wide-screen TVs, and outlet malls, is usually anathema to the simplicity set, but here you would think the giga-chain would be doing poor people a favor by widening their access to healthy, less-fattening produce. Not as far as Pollan is concerned. Instead, as Reason magazine’s Katherine Mangu-Ward reported, Pollan worried on his blog that “Walmart’s version of cheap, industrialized organic food” might drive the boutique farms that served him and his locavore neighbors out of business. …

The problem with the simplicity movement isn’t simply that you’ve got to be rich to live simply. In their 2007 book Plenty, Alisa Smith and James MacKinnon, who had vowed to spend a year sticking to the 100-mile locavore eating radius (and, as freelance writers, had plenty of time to put together meals that lived up to this promise), discovered that they were spending $11 per jar on honey to substitute for $2.59 sugar and that one of their locally foraged dinners cost them $130 and more than a day to prepare. …

The problem with the simplicity movement is that its proponents mistake simplicity, which is an aesthetic lifestyle choice, for humility, which is a genuine virtue.

Read the whole thing.

Hat tip to Karen L. Myers.

Sue Lowden, Republican candidate for the Senate from Nevada

Snotty progressives are laughing themselves silly over Nevada Senate candidate Sue Lowden’s reference to the old fashioned practice of impecunious patients compensating their doctor with gifts of goods or services.

In reality, back when I was a boy and even earlier, when you went to the doctor or the hospital, they just treated you. The modern custom of demanding that you fill out a form promising to pay and supply your insurance card before they look at you did not exist.

A small percentage of patients, of course, couldn’t, or wouldn’t, pay. In the old days, doctors just looked on treating such patients as their personal charitable contribution to the community and an inevitable part of the cost of practicing their profession.

The poor, of course, consisted of two kinds of people. There were the unfortunate but decent people, and there were the bums and deadbeats. Doctors could console themselves that they would only have to treat deadbeats once in a very long time, since shame would cause the deadbeat patient to go down the road to another physician the next time he was ill, and he’d naturally work his way through every available other doctor in the neighborhood before returning to the first.

Respectable people without money would find a way to compensate their doctor. One doctor I used to know as a boy received fresh baked bread every week from a widow on Social Security he’d taken care of. Men would turn up at the doctor’s house on Saturday, look over the premises, and find painting or repairs that needed to be done and start working without permission. Farmers without money would deliver fresh produce or meat. Yes, a doctor might well be given a number of chickens.

The left finds the idea that it is possible to try to discharge a debt informally and without cash changing hands funny. Personally, I’d say that all the sneering and crude guffawing over Ms. Lowden’s observation simply demonstrates all over again just how provincial, unsophisticated, and unfamiliar with normal life modern leftwing fashionistas really are.

One of my Yale classmates was snickering away this morning, sarcastically asking the doctors in the class how they’d like being paid by barter. I responded:

How about you? You’re a lawyer. Suppose some poor little old widow lady getting $600 a month on Social Security came to you and begged you to represent her. You know she can’t afford to pay you, and you know she needs the help. So when you solved her little problem, she sends you cookies at Xmas time every year. Does that work for you, or are you going to insist on a program forcing everybody in America to pay thousands of dollars a year for legal services insurance or go to jail, and a big federal bureaucracy rationing legal services and setting your fee schedule?

Today’s Day By Day illustrates Richard’s point about the sophistication of Tea Party commentary

Richard Fernandez notes that Tea Parties have taken the political debate to deeper than customary levels of analysis, which may possibly be connected to the recently discovered fact that Tea Party activists are not really the rubes and yokels that the community of fashion inevitably supposed they were.

Perhaps the greatest distinction between the Tea Parties and the televised “debates” between candidates is that issues are raised at fundamentally different levels. In the first the money is for the candidate to dispense. In the second it is about how much he has a right to dispense not at the margins but structurally. The psychological difference is captured perfectly by Barack Obama’s response to the Tea Parties. ABC News reported that

Speaking at a Democratic fundraiser tonight, President Obama touted his administration’s tax cuts and said that the recent tea party rallies across the nation have “amused” him.

“You would think they should be saying thank you,” the president said to applause.

Members of the audience shouted, “Thank you.”

‘Thank you for what?’ the Tea Partiers might respond, ‘it is our money.’ The incendiary potential of that type of conversation may explain the heat which has been generated by the crashers and anti-crashers at these events. The Tea Parties are less a debate than political clash. Glenn Reynolds at Instapundit has a number of links to sites which have promised to infiltrate the Tea Parties and efforts repel boarders. It has the aspect of conflict and consequently generates many of the same emotions. Dana Milbank at the Washington Post was nearly beside himself at the sight of these “faux populists”, only recently described as hicks, but now revealed to have Harvard Degrees.

A CBS News/New York Times poll released on Tax Day found that Tea Party activists are wealthier than average (20 percent of their households earn more than $100,000, compared with 14 percent of the general population) and better educated (37 percent have college or postgraduate degrees vs. 25 percent of Americans ).

Milbank should be careful about opening that can of worms lest it lead to a discussion of whether the half of US households who pay Federal Income Tax so it can be transferred to the other half should have any say on how their money is spent. Because the only thing worse than the narrative that Tea Partiers are the ingrates who should be saying “thank you” to the quality that wisely governs them is the reverse: a narrative where the Tea Partiers are the quality who dare to question the ingrates that govern and write about them. Any idea that threatens to invert the positions of the elite and the peasantry is by definition subversive. The real problem with portraying the rebels as well educated and smart is that it begs the question of what their critics are.

Quite a lot, Frank J. Fleming opines:

[B]oth groups employ the strategy of suicide attacks. Terrorists will kill themselves to hurt Americans for the promise of sexy dames in the afterlife. Liberals in Congress appear willing to commit political suicide by cramming an unpopular health care bill down America’s throat for the promise of later living in a utopia where all the smart people like them get to make all the big decisions for everybody — the secular version of paradise.

Read the whole thing.

Retriever asks:

Why do the Democrats always blame America for whatever we did to provoke it when terrorists attack us, but fail to look to themselves when Americans are righteously angry about Democratic policies…

Christopher Demuth explains that, in endeavoring to establish European-style national health care in America, the left is acting upon a core belief: its faith in the calculative power of human reason to perfect the world.

[M]any liberals today are also progressives. They believe that the natural course of history is the emergence of secular rationality as the true way to think about problems and of state power as the effective way to organize society along rational lines. If that is your worldview, then such things as revealed religion, cultural tradition, and the marketplace (whose outcomes are spontaneous, not rationalized) are vestiges of our primitive past, sure to be displaced by the spreading application of human reason. When liberal politicians describe themselves as “progressives,” that is not just because “liberal” has acquired unpopular connotations but because progressive is the more accurate word for their core beliefs. President Obama, House Speaker Nancy Pelosi, and Senator Majority Leader Harry Reid are progressives in this sense; many recent Democratic presidential candidates were as well—John Kerry, Al Gore, and Michael Dukakis.

The grip of progressivism is probably the best explanation for the Democratic Party’s astonishing campaign to nationalize the U.S. healthcare sector by all means necessary. To attempt to enact a radical and unpopular program in a bill that includes many corrupt provisions, on a party-line vote and through a procedural trick (if the “Slaughter solution” is employed) that seems clearly unconstitutional, appears quite mad and self-defeating to the outsider. But it is not mad at all to those who think it natural and obvious and historically inevitable that the government must administer medical care. In this view, the political actor is simply holding history’s coat while it does its work. Political untidiness, even the loss of an election, are transitory considerations. The progressive mindset also explains, as more than populist demagoguery, the contempt that the proponents of ObamaCare exhibit for doctors and pharmaceutical and medical-insurance companies—for they are the practitioners of a benighted form of healthcare that is about to be swept away by a new and higher form.

The best artistic expression of leftist faith is a new world ruled by secular experts is Mozart’s Masonic opera The Magic Flute (K. 620, 1791).

Liberalism/leftism is a secular religion, and the liberal impulse toward federalizing charity stems from a number of consistently present liberal impulses. Liberalism is a cult with the state at its center in which the credentialed intelligentsia is its priesthood. Anything expanding the power and responsibility of the state inevitably also aggrandizes and affirms the importance of its priesthood, so all state enlargement is good. Socializing, regulating, and nationalizing everything is seen as the fulfillment of the promise that the entire universe can be subdued and rationalized by the calculative powers of human reason wielded by the super-enlightened, educated class of experts. Mankind’s destiny and the fulfillment of the telos of History consists in the continual reduction of the natural, free, and disordered condition of mankind, the market and the world into an ordered, regulated, and managed sphere administered by the intelligentsia under the aegis of the state.

“Es lebe Sarastro! Sarastro soll leben! Er ist es, dem wir uns mit Freuden ergeben. Stets mög’ er des Lebens als Weiser sich freun, Er ist unser Abgott, dem alle sich weihn.”

9:28 video

The poor are invaluable to the priesthood of Leviathan, since it is their neediness which allows the most spoiled and privileged element of society to complain bitterly on their behalf and to demand indignantly that ordinary people surrender to them ever-increasing portions of their liberty and wealth. The poor must be assisted and cared for, you see.

The theoretical elimination of poverty by coercive wealth transfer and social engineering is a key goal of the left’s statist agenda. The replacement of the untidy state of Nature with a manicured and properly managed society is expected to demonstrate irrefutably the superiority of human reason over the former. The leveling of social and biological differences, the abolition of tragedy, and the replacement of charity with entitlement will also firmly establish the leftwing ideal of Égalité, it is supposed, as reality.

The implementation of this costly and coercive agenda is, of course, wholly agreeable to the left because each step in the process only enlarges the power, privilege, and importance of mankind’s enlightened new masters, and the entire process was always intended to be funded at the expense of the ordinary citizen, the general population.

Victor Davis Hanson explains who is conducting today’s Revolution in the United States and against whom it is directed.

[T]he present attempt to remake America is the effort of the liberal well-to-do — highly educated at mostly private universities, nursed on three decades of postmodern education, either with inherited wealth or earning top salaries, lifestyles of privilege indistinguishable from those they decry as selfish, and immune from the dictates they impose on others.

Such are basically the profiles of the Obama cabinet and sub-cabinet, the pillars of liberalism in the Congress and state legislatures, the public intellectuals in the universities and foundations, the arts crowd, and the Hollywood elite. Let us be clear about that.

They are all battling on behalf of “them,” the poorer half of America, currently in need of some sort of housing, education, food, or legal subsidy, whom the above mentioned elite, in the way they live, send their children to school, socialize, and vacation so studiously avoid. (The New York Times owners are likely to follow the cut-throat business practices of Wall Street, live in the most refined areas of New York, and assume privileges indistinguishable from other CEOs; the difference is that they so visibly care about those they never see or seek out).

Note well the term “poor.” These are not Dickensian or Joads poor, but largely Americans who by the standards of the 1940s would be considered lucky. Partly because of globalized Chinese consumer goods, and partly redistributive practices of a half-century, our current “underclass” has access to clothes, electronics, entertainment, apartments, cell phones, transportation, etc., undreamed of by the middle class of the recent past. I live in one of the poorest areas of one of the poorest counties in a bankrupt state; and those I see poor are not like those I saw 40 years ago in the same locale.

No, the revolution is not one of the abject poor and starving storming the Bastille, but of the angry and self-righteous well-off— angry as hell that the less well-off are living lives quite differently from the very well-off. (A trodden down poor person today flies standby from San Francisco to LAX; a very rich person gets into his $50 million Gulfstream — but note modernism’s paradox: the poor person’s United Airlines pilots are as good, he gets there as safely and in some comfort, and not much later as well.)

Some of the revolutionaries are guided by genuine noblesse oblige. Others act out of guilt and can justify their own consumption if they “care” for a distant poorer other. Still more explain their own privilege through using government to redistribute income. A few are driven by genuine hatred — stemming from the fact that the highly educated academic or artist makes far less than the doctor, lawyer, CEO, or — heaven forbid — tire store owner, family orthodontist, or owner of a half dozen Little Caesar pizza franchises.

Michael Ledeen (who does not know how to spell Yalie) contemplates the impact of sympathy for the underdog, what Nietszche referred to as ressentiment, on the perspective of the media and the elite in the conflict with militant Islam.

I think the first time I grappled with this question was in an undergraduate philosophy course. The professor was a Yaley (sic), very very smart, and loved to provoke us. His job, after all. So one day, when a famous person had died, he said in his flippant way, “obviously this man was much more important than Joe Schmoe down the block, and the society should value him more, and try harder to protect him and tend to him if he’s sick, etc etc.”

And so we debated, in the way of young students. Who is to say that one man’s life is worth more than another’s? Maybe Mr Schmoe was a better husband/father than Einstein, where does that go in the balance scales of life? Yes, we will long remember Einstein, and no one remembers Schmoe except maybe his dear ones, but still…

In a way, there’s nothing to debate, because Einstein had a far greater effect on far more people than Schmoe did. But one of the great achievements of Western civilization is our conviction that every human life is precious, and that belief underlies the entire Judeo-Christian enterprise. So, while Einstein will live forever, as they say, Schmoe was endowed with the same fundamental rights, and in that sense Schmoe was as important as Einstein. …

Back in that southern California classroom, plenty of us developed a real affection for Schmoe, and resented Einstein’s importance. It somehow felt wrong to say that, if you could only save one of them, it had to be the great genius. What’s wrong with rooting for the underdog? And so terrorists get a sympathy vote, just like Schmoe.

A lot of ideology rests on the love of Schmoe, even if he turns out to be a very nasty piece of work and wants us dead. At about the same time we were debating in our philosophy class, Norman Mailer was extolling the virtues of criminals, which had long been a staple of anti-bourgeois literature, especially in France, where the Marquis de Sade somehow became a culture hero. The nihilists couldn’t care less about Einstein; they wanted to blow up the entire society that made him possible. The Communists wanted Schmoe to become part of a new proletarian dictatorship, where Einstein could work, to be sure, but his work wouldn’t be any more important than Schmoe’s. The Nazis wanted Einstein dead because he was a filthy Jew, while if Schmoe had a few generations of Aryans to his record he’d be hailed as a member of the Master Race. In many corners of the Islamic world today, Schmoe’s in good shape if he’s a Muslim, while Einstein gets blown up or beheaded.

You see where I’m going, don’t you? After all these years, it seems more and more that my prof was right, most evidently in those cases when Schmoe, as he does so often, is trying to destroy a society that’s clearly better than his own. Do the lives of Daniel Pearl and his executioner, Khalid Sheikh Mohammed, have the same value? I don’t think so.

Yet it’s notable how often Schmoe wins popular sympathy. All those “anti-war” people, for example, end up supporting killer Schmoes against our best, indeed the world’s best: the men and women of the American military. And while the anti-warriors are usually careful to tell us how much they “respect the troops” (which they don’t), it’s pretty clear that they consider a terrorist to be worth at least the same as a U.S. Marine.

Which is nuts.

In the “great debate” over Iran, you hardly ever hear any great concern over the fact that Iranian killers and their proxies are murdering and maiming American soldiers most every day. As if nobody really cared about our guys, who are defending a superior society and a superior culture against the depredations of terrorists from a tyrannical and fanatical regime that glorifies misogyny, stones adultresses to death, kills its critics, and rapes its prisoners as a matter of course.

Nuts again.

A lot of the talk about the “Arab street” (which does not even exist), for example, is a reprise of the glorification of the weak, downtrodden working class (which does not exist either, although perhaps it did, once upon a time). They shouldn’t be glorified. They should be freed.

Joseph Finlay, at American Thinker, discusses why the left has it wrong.

With the Orwellian definition now in play, at once the great liberal issues of our day become moral imperatives — and not mere political talking points subject to honest discussion. Nationalized health care, even if unworkable or bankrupting in practical application, becomes a noble obligation for you and me to subsidize — while Congress keeps its own sweetheart plan with no thought of sacrifice by the “more equal animals.” Or global warming crusaders can jet all over the world to useless summits and live in mansions while with a straight face urging the average citizen to turn his thermostat down. “Do as I say and not as I do” becomes an acceptable premise because, after all, the beautiful people really do know what’s best for the rest of us. It is no longer God nudging the heart toward a higher plane of concern based on love and empathy, but rather the state ramming its religion down one’s throat with a cold and heartless inefficiency.

I’d say that charity, from the perspective of the leftwing elite, represents a demand that the world be tidied up so that no unseemliness or unhappiness might mar our haute bourgeois elite’s enjoyment of its pleasures. Their uniformly desired methodology invariably consists of government mandates, i.e. of making George do it.

The impulse toward charitable coercion serves a second function, of course, for liberals. It would be unseemly for a class composed of the most privileged and affluent elements of society to make demands for further allotments of power and prestige on its own behalf. The left is seeking power, trying to redistribute everyone else’s income and liberties, not for themselves, but only for the poor and disenfranchised, you see.

Hat tip to the Barrister.

Ten rules (sometimes fewer) for writing fiction from Elmore Leonard, Dianna Athill, Margaret Atwood, Roddy Doyle, Helen Dunmore, Geoff Dyer, Anne Enright, Richard Ford, Jonathan Franzen, Esther Freud, Neil Gaiman, David Hare, P.D. James, AL Kennedy, Hilary Mantel, Michael Moorcock, Michael Morpurgo, Andrew Motion, Joyce Carol Oates, Annie Proulx, Philip Pullman, Ian Rankin, Will Self, Helen Simpson, Zadie Smith, Colm Tóibín, Rose Tremain, Sarah Waters, Jeanette Winterson.

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Col. George Washington, Foxhunter (Ralph Boyer, aquatint, Fathers of American Sport, Derrydale Press, 1931)

One day belated notice of the birthday of our neighbor and compatriot in the hunting fields of Clarke County, George Washington.

When he was 14 or 15 years old, George Washington copied out by hand 110 “Rules of Civility and Decent Behaviour in Company and Conversation.”

Washington’s maxims came from a translation of a treatise Bienseance de la Conversation entre les Hommes produced by the pensonnaires of the Jesuit Collège Royal Henry-Le-Grand at La Flèche in 1595. René Descartes studied at the same college just a few years later, 1607 to 1615.

The case of George Washington, I would suggest, can be taken to demonstrate that residence at Harvard, Yale, or even La Flèche is not an absolute requirement for leadership success or good manners.

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WSJ comments on the Obama plan to ram the health care bill through, damn the rules of the Senate and the wishes of the public.

The larger political message of this new proposal is that Mr. Obama and Democrats have no intention of compromising on an incremental reform, or of listening to Republican, or any other, ideas on health care. They want what they want, and they’re going to play by Chicago Rules and try to dragoon it into law on a narrow partisan vote via Congressional rules that have never been used for such a major change in national policy. If you want to know why Democratic Washington is “ungovernable,” this is it.

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David Brooks discovered that something has gone wrong with the meritocratic revolution, and wonders if this might have something to do with the new elite not being quite so meritorious as had been supposed.

[H]ere’s the funny thing. As we’ve made our institutions more meritocratic, their public standing has plummeted. We’ve increased the diversity and talent level of people at the top of society, yet trust in elites has never been lower.

It’s not even clear that society is better led. Fifty years ago, the financial world was dominated by well-connected blue bloods who drank at lunch and played golf in the afternoons. Now financial firms recruit from the cream of the Ivy League. In 2007, 47 percent of Harvard grads went into finance or consulting. Yet would we say that banks are performing more ably than they were a half-century ago?

Government used to be staffed by party hacks. Today, it is staffed by people from public policy schools. But does government work better than it did before?

Journalism used to be the preserve of working-class stiffs who filed stories and hit the bars. Now it is the preserve of cultured analysts who file stories and hit the water bottles. Is the media overall more reputable now than it was then?

The promise of the meritocracy has not been fulfilled. The talent level is higher, but the reputation is lower.

Victor Davis Hanson admires the liberal double-standards by which Sarah Palin is a bumptious uneducated rube and John Edwards is a poor boy who made good, the war in Iraq was formerly a catastrophe and a failure and is now an major Obama Administration achievement, and locking up illegal combatants at Guantanamo was a crime against humanity, but increasing use of predator droneas in the role of judge-jury-and-executioner is perfectly fine. And he thinks he can explain.

So what explains the treatment of an Edwards versus Palin, or a war as lost versus one as necessary and well conducted, or Guantanamo for confessed terrorists as gulag but execution for suspected terrorists as legitimate, or Obama as principled hyper-partisan suddenly principled bipartisan?

The Usual Suspects

1) Egalitarianism and equality trump all—whether freedom, individualism, or personal liberty. Usually a great deal of education, or capital tends to convince us that in a perfect world, people like us who have money or have wisdom, could make others like us, rather than allow them to continue to suffer in poverty and ignorance.

This drive transcends the desire to contribute to charity, or to befriend the poorer neighbor or relative, but is cosmic in nature, overarching, all powerful, all-wise, and so by needs remote, So note here—and this is critical—the anointed utopian usually lives in a world—a better world— not subject to his own strictures. (Have Sarah Palin support abortion, call for cap and trade, or talk about the need for socialized medicine, and we would see inspirational stories of her fishing in waders to feed her below-the-poverty-line noble brood, not that she makes lots of money speaking).

Tax avoidance, ample square footage, ample energy use, networking, insider influence, prep schools for one’s progeny? All these are no more common or rare among crusading egalitarians than among elfish elitist conservatives. That raises the question—is utopianism naïve, or is it a psychological mechanism that serves not just to alleviate guilt, but perhaps even to contextualize one’s own privilege? E.g., “my riches are really used to help others and only incidentally provide me with an ample lifestyle, that of course, allows me to be an even more effective advocate.” Angels need ample wings.

The anointed ends always justifies contradictory means.

2) Power. The administration of mercy and compassion requires a properly gifted technocracy, often one well paid and quite influential. If hundreds of millions are to receive entitlements, millions must disperse them, and thousands must administer the millions, and hundreds must oversee the thousands—and that usually means a lot of money and power accrue to a very few. You object that those good billets only pay $150-200,000. Well, maybe, in theory, but there are perks, all sorts of tenure, and inside contacts that come with them—and none of the grief of running the furniture store or putting on braces all day. Big government can house all sorts of needy philanthropists.

The progressive impulse is often tied to career advancement.

3) Words matter, deeds don’t. The talking heads, the lawyers, the professors, the actors, the politicians the journalists, like the background of the president and most of his cabinet, mostly all work with words. If they sound smart, presto, they must be. Take a brilliant tongue-tied engineer and he is an ignoramus compared to an idiotic smooth talker. Much of the apparent hypocrisy derives from the best and brightest being smart because they advance that impression so well. John Edwards and Barack Obama are cases in point; they exude ignorance so smoothly. And that, in this often zero-sum game, beats real intelligence and experience that are so often hidden.

Abstract utopianism is best advanced is theory by those who worry less about implementation.

4) The tragic view is, well, tragic and hard to endure and does not excite. The notion that humans don’t surprise us in their selfish appetites is nothing to become excited about. The Enlightenment notion that we are all good and prove ourselves so with education and capital is something to sing, even yell, slander, and slur for. In contrast, accepting the need for military preparedness and deterrence, or removing the incentives for humans to become idle, is not something to write enthusiastically about. What teen-ager wants to hear from his dour father that you can’t print money, and that he must pay back his maxed out credit card?

It is fun and nice to be therapeutic, unpleasant and mean to accept tragedy.

Add all this up, hypocrisy vanishes, and revolutionary pigs walk on two legs in the farmhouse—an Edwards is mellifluous, puts his energy on behalf of those in the “other nation”, and is devoted to promoting a society where we are all about as wealthy as John Edwards, who uses his wealth for proper contemplation and preparation for further good deeds, and thus needs a castle of compassion. Given that, who cares that he is a congenial liar, lives one way, lectures another, helped destroy the practice of obstetrics in his home state, and took a great deal of money for doing very little? The former considerations alone count, the later are mere right wing talking points.

Mark Helprin

I was just reading Mark Helprin’s recent The Pacific and Other Stories, and came upon the marvellous Jacob Bayer and the Telephone (published originally in Forbes ASAP in October of 2000), a profoundly conservative critique of Modernism presented as a fable set in the turn of the last century Jewish Pale of Settlement in White Russia.

“It will bring peace and assure prosperity. In an era of instant communication, no longer will countries go to war. It cannot but revolutionize all our affairs for the better, as we have begun to witness. The citizens of Koidanyev are not philosophers or theologians. They have not chosen to go on the road, like you, to chase dreams. They simply want to live their lives in peace, and, because of the telephone, they look forward to this century, which will be the greatest century of mankind. We in Koidanyev do not wish to be left out. Is that a sin?”

“Yes,” said Jacob Bayer, “it is a sin. Ceaseless, feverish, desperate activity for fear of not having what someone else has, is a sin. Pride in one’s creations is a sin. The conviction that one has mastered the elements of the universe, or soon will, is a sin. Why? They are sins because they are a turning away from what is true. Your span here is less than the brief flash of a spark, and if, after multiplying all you do by that infinitesimal fraction, you still do not understand the requirement of humility, your wishes and deeds will be monstrous, your affections corrupt, your love false.”

“What does this have to do with the telephone?” the simpleton asked again, painfully.

“The telephone,” said Jacob Bayer, “is a perfectly splendid little instrument, but by your unmetered, graceless enthusiasm you have made it a monument to vacuousness and neglect. Recall the passage: I, Kohelet, was King over Israel in Jerusalem. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven….I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.”

Now came to Jacob Bayer, without his asking, the gift he had of seeing terrible things. He bowed his head, tears came to his eyes, and he said, in despair, “Koidanyev will be destroyed. The tall trees will be cut, the houses will burn, even the stones will be buried. And the souls that have chased the wind will be scattered by the wind.”

In the long silence that ensued, Jacob Bayer’s vision slowly glided away from the silent onlookers, like a thunderstorm that has cracked and boomed overhead and then flees on cool winds, its flashes and concussions fading gently.

“Nonsense!” cried Haskell Samoa, awakening the crowd and quickly turning them against the man they might have followed a moment before. “The Napoleonic Wars have been over for a century. The nightmare you describe has left the world forever, banished by the light of reason. Man can control his destiny, and this light will grow stronger. What could happen? I do not doubt that before us lie the most glorious years in history, and, in contrast to their coming wonders, you are a specter of the darkness and a reminder of the dreadful past. The commission has decided that you must leave and never return. You may stay the night, but in the morning you must go.”

“It won’t be the first time,” said Jacob Bayer.

“Are all the towns and all the people in the towns wrong? Can that be? Is it only you who knows the truth?”

“Rabbi,” said Jacob Bayer, “the truth sits over Koidanyev like the hot sun. It has nothing to do with me.”