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The Rational Argumentator’s Sixteenth Anniversary Manifesto

The Rational Argumentator’s Sixteenth Anniversary Manifesto

The New Renaissance Hat
G. Stolyarov II
September 2, 2018
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On August 31, 2018, The Rational Argumentator completed its sixteenth year of publication. TRA is older than Facebook, YouTube, Twitter, and Reddit; it has outlasted Yahoo! Geocities, Associated Content, Helium, and most smaller online publications in philosophy, politics, and current events. Furthermore, the age of TRA now exceeds half of my lifetime to date. During this time, while the Internet and the external world shifted dramatically many times over, The Rational Argumentator strived to remain a bulwark of consistency – accepting growth in terms of improvement of infrastructure and accumulation of content, but not the tumultuous sweeping away of the old to ostensibly make room for the new. We do not look favorably upon tumultuous upheaval; the future may look radically different from the past and present, but ideally should be built in continuity with both, and with preservation of any beneficial aspects that can possibly be preserved.

The Rational Argumentator has experienced unprecedented visitation during its sixteenth year, receiving 1,501,473 total page views as compared to 1,087,149 total page views during its fifteenth year and 1,430,226 during its twelfth year, which had the highest visitation totals until now. Cumulative lifetime TRA visitation has reached 12,481,258 views. Even as TRA’s publication rate has slowed to 61 features during its sixteenth year – due to various time commitments, such as the work of the United States Transhumanist Party (which published 147 features on its website during the same timeframe) – the content of this magazine has drawn increasing interest. Readers, viewers, and listeners are gravitating toward both old and new features, as TRA generally aims to publish works of timeless relevance. The vaster our archive of content, the greater variety of works and perspectives it spans, the more issues it engages with and reflects upon – the more robust and diverse our audience becomes; the more insulated we become against the vicissitudes of the times and the fickle fluctuations of public sentiment and social-media fads.

None of the above is intended to deny or minimize the challenges faced by those seeking to articulate rational, nuanced, and sophisticated ideas on the contemporary Internet. Highly concerning changes to the consumption and availability of information have occurred over the course of this decade, including the following trends.

  • While social media have been beneficial in terms of rendering personal communication at a distance more viable, the fragmentation of social media and the movement away from the broader “open Internet” have seemingly accelerated. Instead of directly navigating and returning to websites of interest, most people now access content almost exclusively through social-media feeds. Even popular and appealing content may often become constrained within the walls of a particular social network or sub-group thereof, simply due to the “black-box” algorithms of that social network, which influence without explanation who sees what and when, and which may not be reflective of what those individuals would have preferred to see. The constantly changing nature of these algorithms renders it difficult for content creators to maintain steady connections with their audiences. If one adds to the mix the increasing and highly troubling tendency of social networks to actively police the content their members see, we may be returning to a situation where most people find their content inexplicably curated by “gatekeepers” who, in the name of objectivity and often with unconscious biases in play, often end up advancing ulterior agendas not in the users’ interests.
  • While the democratization of access to knowledge and information on the Internet has undoubtedly had numerous beneficial effects, we are also all faced with the problem of “information overload” and the need to prioritize essential bits information within an immense sea which we observe daily, hourly, and by the minute. The major drawback of this situation – in which everyone sees everything in a single feed, often curated by the aforementioned inexplicable algorithms – is the difficulty of even locating information that is more than a day old, as it typically becomes buried far down within the social-media feed. Potential counters exist to this tendency – namely, through the existence of old-fashioned, static websites which publish content that does not adjust and that is fixed to a particular URL, which could be bookmarked and visited time and again. But what proportion of the population has learned this technique of bookmarking and revisitation of older content – instead of simply focusing on the social-media feed of the moment? It is imperative to resist the short-termist tendencies that the design of contemporary social media seems to encourage, as indulging these tendencies has had deleterious impacts on attention spans in an entire epoch of human culture.
  • Undeniably, much interesting and creative content has proliferated on the Internet, with opportunities for both deliberate and serendipitous learning, discovery, and intellectual enrichment. Unfortunately, the emergence of such content has coincided with deleterious shifts in cultural norms away from the expectation of concerted, sequential focus (the only way that human minds can actually achieve at a high level) and toward incessant multi-tasking and the expectation of instantaneous response to any external stimulus, human or automated. The practice of dedicating a block of time to read an article, watch a video, or listen to an audio recording – once a commonplace behavior – has come to be a luxury for those who can wrest segments of time and space away from the whirlwind of external stimuli and impositions within which humans (irrespective of material resources or social position) are increasingly expected to spin. It is fine to engage with others and venture into digital common spaces occasionally or even frequently, but in order for such interactions to be productive, one has to have meaningful content to offer; the creation of such content necessarily requires time away from the commons and a reclamation of the concept of private, solitary focus to read, contemplate, apply, and create.
  • In an environment where the immediate, recent, and short-term-oriented content tends to attract the most attention, this amplifies the impulsive, range-of-the-moment, reactive emotional tendencies of individuals, rather than the thoughtful, long-term-oriented, constructive, rational tendencies. Accordingly, political and cultural discourse become reduced to bitter one-liners that exacerbate polarization, intentional misunderstanding of others, and toxicity of rhetoric. The social networks where this has been most salient have been those that limit the number of characters per post and prioritize quantity of posts over quality and the instantaneity of a response over its thoughtfulness. The infrastructures whose design presupposes that everyone’s expressions are of equal value have produced a reduction of discourse to the lowest common denominator, which is, indeed, quite low. Even major news outlets, where some quality selection is still practiced by the editors, have found that user comments often degenerate into a toxic morass. This is not intended to deny the value of user comments and interaction, in a properly civil and constructive context; nor is it intended to advocate any manner of censorship. Rather, this observation emphatically underscores the need for a return to long-form, static articles and longer written exchanges more generally as the desirable prevailing form of intellectual discourse. (More technologically intensive parallels to this long-form discourse would include long-form audio podcasts or video discussion panels where there is a single stream of conversation or narrative instead of a flurry of competing distractions.) Yes, this form of discourse takes more time and skill. Yes, this means that people have to form complex, coherent thoughts and express them in coherent, grammatically correct sentences. Yes, this means that fewer people will have the ability or inclination participate in that form of discourse. And yes, that may well be the point – because less of the toxicity will make its way completely through the structures which define long-form discourse – and because anyone who can competently learn the norms of long-form discourse, as they have existed throughout the centuries, will remain welcome to take part. Those who are not able or willing to participate can still benefit by spectating and, in the process, learning and developing their own skills.

The Internet was intended, by its early adopters and adherents of open Internet culture – including myself – to catalyze a new Age of Enlightenment through the free availability of information that would break down old prejudices and enable massively expanded awareness of reality and possibilities for improvement. Such a possibility remains, but humans thus far have fallen massively short of realizing it – because the will must be present to utilize constructively the abundance of available resources. Cultivating this will is no easy task; The Rational Argumentator has been pursuing it for sixteen years and will continue to do so. The effects are often subtle, indirect, long-term – more akin to the gradual drift of continents than the upward ascent of a rocket. And yet progress in technology, science, and medicine continues to occur. New art continues to be created; new treatises continue to be written. Some people do learn, and some people’s thinking does improve. There is no alternative except to continue to act in pursuit of a brighter future, and in the hope that others will pursue it as well – that, cumulatively, our efforts will be sufficient to avert the direst crises, make life incrementally safer, healthier, longer, and more comfortable, and, as a civilization, persist beyond the recent troubled times. The Rational Argumentator is a bulwark against the chaos – hopefully one among many – and hopefully many are at work constructing more bulwarks. Within the bulwarks, great creations may have room to develop and flourish – waiting for the right time, once the chaos subsides or is pacified by Reason, to emerge and beautify the world. In the meantime, enjoy all that can be found within our small bulwark, and visit it frequently to help it expand.

Gennady Stolyarov II,
Editor-in-Chief, The Rational Argumentator

This essay may be freely reproduced using the Creative Commons Attribution Share-Alike International 4.0 License, which requires that credit be given to the author, G. Stolyarov II. Find out about Mr. Stolyarov here.

The Rational Argumentator’s Fifteenth Anniversary Manifesto

The Rational Argumentator’s Fifteenth Anniversary Manifesto

The New Renaissance Hat
G. Stolyarov II
August 31, 2017
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As of today The Rational Argumentator has been in publication continuously for fifteen years – half of my lifetime to date. The more time passes, the more the value of continuity is reinforced for me, and so I hope that these fifteen years have only been an auspicious beginning for The Rational Argumentator. TRA shall continually endeavor to improve and expand in new directions, but always by building upon the old and by remaining rooted in a core identity – the championing of the principles of Reason, Rights, and Progress – the ideas that made Western civilization great. These ideals will hopefully be applied to forge a new global, universal human (and transhuman) civilization which we – all reasonable and decent people who wish to join this effort – can assemble by picking up the pieces of the wreckage of our unfortunate, downward-spiraling moment in history.

We live today in what Robert Heinlein prognosticated in his science fiction as the “Crazy Years”, which he described as exhibiting “Considerable technical advance during this period, accompanied by a gradual deterioration of mores, orientation, and social institutions” – gradual deterioration that became quite sudden and cataclysmic in 2016 and 2017. The climate of contemporary societies and political systems, particularly that of the United States, evokes William Butler Yeats’s famous lines:

  Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

The deterioration cannot be attributed to any particular individual or even faction (these are, at most, symptoms), but rather to the fraying general fabric of contemporary Western, particularly American, life. Those who have regularly read the pages of The Rational Argumentator will not be surprised at my view that the deterioration is primarily due to the abandonment of upward aspiration both within mainstream culture and among various subcultures – a rejection of 18th-century Enlightenment meliorism and an embrace of postmodern aimlessness. To reverse this tendency, now, more than ever, it is essential to emphasize the importance of rational inquiry, civil discourse, and the mindset of building a civilization – as opposed to militant subjectivism (where a person considers his or her feelings to be unquestioned dogma – and woe to those who challenge them!), coarse crudity in manners, riotousness, and the mindset of “tearing down the system” in a futile attempt to start from scratch. We cannot and must not start over – for the primitive state of humankind is far worse than our admittedly deeply imperfect morass of institutions and norms. But we can – and we must – repair and build upon the achievements of the past, combining them with new technologies and insights to forge the next great era of our civilization, a project I outline briefly in a two-party video series, “The Great Transhumanist Game”.

Amid the turmoil, I was pleased to see that The Rational Argumentator has gained notice and achieved significant increases in its visitation, receiving 1,087,149 total page views during its fifteenth year, as compared to 823,968 page views the year prior. Cumulative lifetime TRA visitation stands at 10,979,785 page views, and I am confident that the 11-million mark will be exceeded in September 2017. Perhaps more readers are seeking an antidote to the Crazy Years. Reason is that antidote, and these pages provide it in abundance.

During its fifteenth year, TRA published 140 features. While this was a lower rate of publication than the 208 to 314 features published per year in the preceding five years, TRA has at the same time become allied with the United States Transhumanist Party, of which I became Chairman in November 2016. The U.S. Transhumanist Party website has been brimming with new content, contributed by a wide variety of forward-thinking minds, and I am proud that this young but steadily growing organization has published 105 features during my tenure as Chairman thus far. I am also proud of the cadre of volunteer Officers that the U.S. Transhumanist Party has assembled – a team of dedicated advocates for the future, which will hopefully greatly expand with time and become the core of a movement that will transform and redirect society and culture back toward the ideals of reason and amelioration.

Thus, for the upcoming year, I pose an ambitious task for The Rational Argumentator and its readers. Let us make sure that Yeats’s words remain a warning rather than the ever-present reality. The center must hold, and we must ensure that it holds. Each of us can participate in this project. We must become the center upon which human civilization depends for its survival, continuity, and growth. Through both great endeavors and small, routine maintenance tasks; through creation of elevated and noble works, as well as everyday kindnesses to the people in our lives; through the rhetoric that inspires great aspirations and the decorum that conveys respect and uplifts our sentiments into the realm of good will – we must be the agents of cultural transformation – a New Renaissance, a Re-Enlightenment, indeed, a Recivilization to follow the Crazy Years. One of my most inspired moments of the past year has been seeing the finished painting of the City of New Antideath, which I commissioned from artist Ekaterinya Vladinakova. I invite you to gaze upon this colossal cityscape to gain glimpses at an era where all of our major aims – the return of reason as the paradigm for life, the attainment of indefinite longevity, the liberation of humankind from privation and conflict – have been attained. May it inspire you to go forth and take the many necessary incremental steps toward such a world.

This essay may be freely reproduced using the Creative Commons Attribution Share-Alike International 4.0 License, which requires that credit be given to the author, G. Stolyarov II. Find out about Mr. Stolyarov here.

A Monument to French and Western Civilization – Art by G. Stolyarov II

A Monument to French and Western Civilization – Art by G. Stolyarov II

The New Renaissance HatG. Stolyarov II
November 21, 2015

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This monument was constructed using the computer game Minecraft to celebrate the cultural achievements of the French civilization and its contributions to Western civilization more generally, as well as to express solidarity with the people of France as they confront the savage menace of militant Islamist fundamentalism terrorism, and to commemorate the hundreds of innocent victims of militant ISIS barbarism. The culture of France has been integral in giving rise to the Age of Enlightenment and innumerable advances in science, art, architecture, music, and literature. This monument calls for a more assertive expression of the values that elevated mankind out of barbarism – an unapologetic embrace and defense of the distinctive ethos of Western civilization, which should become a global civilization with the collaboration of all decent people everywhere.

The monument’s stone and glass are colored with the blue, white, and red of the French flag. The structure is open to the air through three tiers of golden arches. On the inside there is only one floor and a vast chamber rising toward the sky. The viewer’s attention is directed upward, much like in a cathedral, except there is only one focal point – representing the upward aspiration of a worldview that embraces progress and meteoric improvement in the human condition.

This structure was created within the Imperial City map in Minecraft, a collaborative project coordinated by user Rigolo and freely downloadable here.

Left-click for a full-image view of each screenshot. Right-click to download the image.

Stolyarov_French_Monument_11Stolyarov_French_Monument_12Stolyarov_French_Monument_10Stolyarov_French_Monument_9Stolyarov_French_Monument_5Stolyarov_French_Monument_7Stolyarov_French_Monument_6Stolyarov_French_Monument_8Stolyarov_French_Monument_4Stolyarov_French_Monument_2Stolyarov_French_Monument_3Stolyarov_French_Monument_1The images on this page may be freely reproduced using the Creative Commons Attribution Share-Alike International 4.0 License, which requires that credit be given to the author, G. Stolyarov II. Find out about Mr. Stolyarov here.

How the West Invented Individualism – Article by Roger McKinney

How the West Invented Individualism – Article by Roger McKinney

The New Renaissance Hat
Roger McKinney
April 1, 2015
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Inventing the Individual, by Larry Siedentop, Belknap Press, 2014

I lived in Morocco a few decades ago and needed some furniture for our apartment. A college student I had befriended, Hamid, offered to take my cash and negotiate with the dealer for me while I drank coffee in a nearby qahwa because, as he said, the price of the furniture would triple if the merchant glimpsed an American within a block of his store.

I hesitated to take Hamid’s offer only because I didn’t want to put him to so much trouble, but he mistook my pause for distrust. So he assured me that he could not cheat me because I had eaten dinner with him and his family and therefore enjoyed a status similar to that of a family member.

No Moroccan can cheat a family member or anyone who has eaten at their table. I gave Hamid my cash and later returned home to find a nice selection of furniture at a good, Moroccan, price.

Later, I met the owner of a construction firm who enlightened me further on business ethics in Morocco. He told me he spent a large part of his time thwarting the efforts of suppliers, customers, and employees to cheat him. The cleverness that went into dreaming up new ways to cheat him surprised me. He confirmed what Hamid had told me: cheating others is not considered unethical at all but a sign of an astute businessman. But cheating family members is immoral.

Moroccan business ethics might be appalling to westerners, but ancient Greeks and Romans would have understood and applauded them according to Larry Siedentop in his latest book, Inventing the Individual: The Origins of Western Liberalism.

In Siedentop’s words, the book is “… a story about the slow, uneven and difficult steps which have led to individual moral agency being publicly acknowledged and protected, with equality before the law and enforceable ‘basic’ rights.”

Like Moroccans, ancient Greeks and Romans cared little for non-family members. Those “… outside the family circle were not deemed to share any attributes with those within. No common humanity was acknowledged, an attitude confirmed by the practice of enslavement.”

The past is a foreign country but foreign countries are more foreign than politicians and economists in the West understand. The prize for the reader in Siedentop’s package is the understanding that the individualism at the core of classical liberalism is a new and rare gem.

When we fail to recognize its uniqueness, we project onto past and modern cultures our own values. Siedentop explains the failures of attempts at nation building by US politicians in the Middle East as well as the aborted efforts at economic development by mainstream economists without mentioning either.

Classical liberal individualism did not exist in the ancient world. Siedentop wrote, “Since the sixteenth century and the advent of the nation-state, people in the West have come to understand ‘society’ to mean an association of individuals.” For the ancient Romans and Greeks society consisted of a collection of extended families. The heads of the families, including family-based clans and tribes, held all the power and made all of the decisions. Only the heads of families could become citizens in the polis.

Antiquity had no notion of the powers of the government being limited by the rights of individuals, even for family heads. “Citizens belonged to the city, body and soul.” Women, children, slaves and non-citizens held no rights and lived only at the pleasure of the family head.

The ancients had no concept of the equality of man, either. Even for Plato and Aristotle, a natural hierarchy of humanity existed, much like the caste system of India. Some were born to rule, others to serve or fight. Submitting to the needs of the city as determined by the family heads was the only reason for existence and any person who failed to contribute to the cause could be legally killed — or worse — exiled. Politics and war became the noblest occupations while commerce was held in contempt.

Siedentop devotes just the first chapter to the culture of ancient Greece and Rome, but I think it’s the most important chapter because it forces the reader to face the stark contrast between that culture and the culture of the modern West. The story of the painfully slow gestation of individualism from its conception in early Christianity through the monastic movements, revolutions in church government, the creation of secular space, and finally its birth during the Reformation is rewarding, but the real value of the book lies in the understanding that this process took place only in the West and nowhere else in the world in history.

To grasp the impact of Siedentop’s thesis, readers need to place it alongside the works of Helmut Schoeck, Geert Hofstede, and Shalom H. Schwartz. Schoeck informs us that envy is the organizing principle of society and the enemy of individualism. Hofstede and Schwartz show that the distinguishing feature of the West today is the classical liberal individualism that the rest of the world not only does not share, but abhors. Within the West, the US stands out as an extreme outlier on individualism.

Of course, to round out the topic people need to read Hayek’s essay, “Individualism: True and False” to understand how socialists created a pseudo-individualism that is for the most part a resurrection of ancient Greek and Roman collectivism.

Classical liberal individualism does not exist in the modern world outside of the US and Europe, and it is dying here. The collectivist cultures of the rest of the world differ little from those of ancient Greece and Rome. If economists and politicians understood the uniqueness of classical liberalism, they would quit trying to pour new wine into old wine skins, which causes the old to explode. And they would mourn the rise of socialism.

Roger McKinney is an analyst for an HMO and teaches economics for a small private college.

This article was published on Mises.org and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.