Category: Authoritarian Left

Another weak argument against the Harper’s letter

August 2, 2020 • 9:00 am

Eve Fairbanks is a journalist from South Africa, and her national origins play a substantial part in this rather weak essay on free speech in the Washington Post (click on the screenshot).

Increasingly, I find long-form op-eds in both the New York Times and the Washington Post—the two sources I’m subscribed to besides Andrew Sullivan’s website—that are written so poorly, so discursively, and so loosely, that you can’t ascertain what the point is. Or, at least, if I do see a point, it could have been conveyed in half the allotted space. Such is the “outlook” piece above.

As far as I can see from hacking my way through Fairbanks’s logorrhea, she argues that the liberals who decry “cancel culture,” like the ones who signed the Harper’s letter, are in effect “bullies” trying to police people in the guise of promoting free speech.  On the other side stands the social justice group who “historically have been cut out of publishing, policymaking, and institutional leadership.” Not that the first group doesn’t have a point, Fairbanks argues. And of course only bigots or conservatives would oppose the second group.

It’s just that there’s a third way—Fairbanks’s way—and the way, she says, that South Africa has gone to a salubrious end. And this way is the best way, because it worked. Here’s her Third Way:

But there’s also a third group, one that may be quieter than the other two. These are American liberals who have, indeed, witnessed events or exchanges that made them feel uneasy — online debates in which a speaker’s character is inferred from one or a handful of tweets out of 16,000; episodes in which authors agree to withdraw upcoming books after accusations of insensitivity. This third group of liberals recognizes that some of what troubles the Harper’s letter-writers is happening. Simultaneously, though, they think that the problems identified by the first group are real: Whole groups of people have been underrepresented in American life and should, at this juncture, be listened to more attentively.

After reading her piece, I’m reminded of this famous xkcd cartoon:

In fact, I’m not sure that Fairbanks even gave the Harper’s letter a fair reading. For it begins with precisely the same trope:

Our cultural institutions are facing a moment of trial. Powerful protests for racial and social justice are leading to overdue demands for police reform, along with wider calls for greater equality and inclusion across our society, not least in higher education, journalism, philanthropy, and the arts. But this needed reckoning has also intensified a new set of moral attitudes and political commitments that tend to weaken our norms of open debate and toleration of differences in favor of ideological conformity. As we applaud the first development, we also raise our voices against the second.

Throughout the piece, she tries to denigrate the Harper’s letter on several grounds, none of which hold up. For one things, we read above that the signatories of that letter do recognize the need for “greater equity and inclusion,” and several have a history of that kind of work, so we can dismiss Fairbank’s “third way” complaint on those grounds alone.

What about the “bullying”? That, too, is bizarre.

What’s more, these liberals — I’m one of them — often have the frustrating sense that they’re being bullied by the very people who claim that their motivation is to uphold free speech. It’s inescapable, the observation that the pro-free-speech activists exhibit the behavior they ostensibly claim to be fighting: invoking blinding moral certainty, belittling people who disagree with them or threatening them with lawsuits. They claim to celebrate debate but don’t countenance any disagreement about the degree of threat to free speech.

Check out the two links that supposedly show bullying: one is a petulant tweet, the other Bari Weiss speculating about a workplace harassment complaint at the New York Times. The latter is illegal, and so the “blinding moral certainty” can be adjudicated by the courts should Weiss bring a lawsuit, which I suspect she won’t. Two links like that do not give powerful support for “bullying”. In contrast, there is real and substantial evidence for the bullying of cancel culture participants, like that of Rebecca Tuvel, threatened and professionally humiliated for merely drawing philosophical comparisons between transsexualism and transracism.

As for the last sentence of the paragraph above, that’s complete bullpuckey. It’s not as if the advocates of free speech assert it as an unarguable right, for many of them, including Steve Pinker, and, formerly Christopher Hitchens (not a signatory), have actually explained why free speech is necessary in its “hard” form. (I’ve argued that, too, but wasn’t a signatory.) Fairbanks’s claim to the contrary is wrong. There is article after article by liberals explaining the need for and virtues of free speech.

Fairbanks goes on (and on and on), but then raises a very bizarre argument, saying that other people whom we find odious have also argued for free speech, including George Wallace and Rush Limbaugh. And yes, they may have made these arguments in the service of bigotry, but this is basically a kind of ad hominem argument: because reprobates have argued for free speech, there must be something wrong with it.

Fairbanks’s last argument is this:

I came to feel that the speech argument was often wielded by people who worried that their points may be weak. I’ve felt that way about its use on the left, too. Think about its equivalent, rhetorically, in a marital fight: “I can’t believe you’re upset about this.” Such a statement positions the speaker as the rational one and burdens the other party to hedge himself so as not to sound hysterical. It also deflects the argument from its true subject to a dispute over its form — the other person’s way of presenting their complaint. In the Harper’s letter, and in other recent exhortations to the left to protect free speech, there’s a striking absence of any ideas. What propositions do these writers wish they were able to offer? But naming those ideas would open them up again to scrutiny and discussion.

Sorry, but this is also misguided on two fronts. While free-speech advocates do call out people for engaging in bizarre forms of cancellation (the General Tso’s chicken kerfuffle at Oberlin and the Kimono Kerfuffle at the Boston Museum of Fine Arts are two examples), but they do more then highlight the abuses of cancel culture: they explain why they are ludicrous. Need I mention the many people who have defended “cultural appropriation” as a virtue rather than a vice, and done so with actual arguments? T

But the Harper’s letter was meant to highlight a more serious problem: people losing their jobs and reputations for being ideologically impure, often in a trivial way. And “absence of ideas”? What about the idea that we need to ratchet down a culture that tries to hurt people’s lives and reputations for words that don’t deserve such treatment? What does Fairbanks want the signatories to do? The letter was meant to prompt discussion about a problem, not to solve it. But I can offer one solution: inculcate all college first-year students with a unit on free speech.

In the end, Fairbanks raises her own country as an example of how the Third Way succeeded:

South Africa has had its own massive anti-racism uprisings on campuses, its own debates over what academics ought to publish or teach, its own conflicts over whether “deplatforming” somebody is okay, its own free-speech defenders and critics who attacked those defenders in heated, even alarming language. Many of these conflicts happened a few years before their analogues in the United States, because South Africa’s demographic shift is ahead of ours. I felt I was watching our future.

As in America, South Africans who resisted the firing of a columnist or the renaming of a building expressed the most alarm not for the present but for a putative future. They treated these events as harbingers of much more extreme reprisals to come: Give the people who want to “cancel” things a hand, they said, and they’ll take the whole arm, and eventually we’ll be living in a “1984”-like dystopia. You have to push back hard and early.

I believe that many who made this fearful argument really did harbor this concern. The discrimination against South Africans of color was so great over such a long time that — if they truly were liberated from social norms to be cordial — the assumption was that they would seek a comprehensive revenge. But they didn’t. Their demands to rename buildings or exclude offensive rhetoric were not mere bitter performances. Once some buildings were renamed and some academics’ reputations downgraded, they, and the country, mostly moved on.

In other words, recalibrating public debate achieved something real. When the people who had been so angry were given power, often they tempered their arguments, because a real need had been satisfied. New black judges offered clemency to college students prosecuted for hate speech and expanded rights to freedom of expression. Black media personalities consulted white experts and engaged with white authors who’d written controversial works. And most of the people who’d feared being canceled still hold their positions, still speak.

Now I can’t speak directly to how things are going there, as I know little about the culture or, in particular, South Africa’s cancel culture. Grania, were she alive, would have something to say about this.

Clearly the “truth and reconciliation” attitude achieved great things in South Africa, but that was about apartheid and its enforcers, and surely the employment of “cancel culture” would have had a much more violent and divisive effect. A liberal attitude, however, might mandate the very actions of which Fairbanks approves.

Her “solution” is apparently to let the mob tear down statues and impose censorship on “hate speech” and, never fear, cancel culture will vanish of its own accord. Well, what we get is vandalism of Gandhi statues because of his one-time (and self repudiated) bigoted statements), and calls to “decolonize” (i.e., destroy) science by empowering superstition as another way of knowing.” This is a well known video from the University of Cape Town:

Like all the criticisms of the Harper’s letter, Fairbanks’s seems overly captious and misguided. After all, the gist of the letter is simply “treat people fairly, be charitable, and don’t try to injure their lives and reputations for trivialities.” How much is there to object to in that? But to say “not much” is to misunderstand the Authoritarian Left or, in this case, Fairbanks’s so-called Third Way.

h/t: Lawrence

A letter in Nature accuses elite scientific institutions of “systemic racism”

July 31, 2020 • 11:30 am

Like many scientific journals and societies, the journal Nature is getting woker, larding its pages with letters and articles that often indict science or STEM for “systemic racism”. One letter, which appeared in Nature three days ago, is of that ilk.

While it would be foolish to deny that there are bigots and racists working in science, as there are in all areas, it’s a different matter to indict the discipline itself (including my own field of evolutionary biology) for “systemic racism,” at least in present days. That implies, depending on whose definition of the term “systemic racism” you use, that the field either has formal or informal structures in place to impede the advancement of ethnic minorities. This used to be the case, of course, and, as we know, science (i.e., “received scientific wisdom”) once gave its imprimatur to unsubstantiated and racist areas like eugenics, racial hierarchies, and so on. Even Darwin, an abolitionist, made statements about non-white groups that would be rejected as racist today.

But things have changed in a big way as society has advanced morally, and now science departments and fields are desperately seeking to redress the balance by looking for graduate students and faculty from minority groups. There are scholarships and grants directed at those groups, and I can truthfully say that in my entire career in science, I’ve encountered only one individual with attitudes I’d consider racist (that person will remain unnamed). Yes, there’s a dearth of minorities in science compared to the general population, but I strongly doubt that you can ascribe that to racism at the level of colleges, graduate schools, or faculty. Part of that may be a matter of preferences, but I suspect the main issue is that the pipeline to science is, for minorities, constricted beginning at the elementary-school level. We simply don’t have many minority applicants for graduate-school or faculty positions, and those we have are usually “Hispanic,” a broad term that can even include privileged individuals from Spain who are “white” by any account.  If there’s any discipline that is trying hard to achieve equity, it’s science.

Thus I bridle when I hear science in general accused of “systemic racism”, either built into science or as a general attitude within science. Yes, there’s individual racism, and that can manifest itself as biased treatment, but letters like the one below seem a bit extreme (you can see the letter in situ by clicking on the screenshot):

As I said, hiring and acceptance policies are already in place, as are scholarships and special grants and initiatives to promote ethnic diversity (see here and here for examples). But that is not enough for Gore-Felton et al.  They want not just equal opportunity, nor even equal outcome, but requiring “compulsory courses on the Black disapora” for every department in every elite institution of learning. This is a form of compulsory indoctrination. Further, the authors argue that no longer should advancement and tenure be based on merit (which of course always includes departmental and university service), but must be based on “excellence in diversity efforts.” This implies that if you’re not engaged in such efforts, you’re not going to get promotion and tenure.

This goes too far, and is a form of authoritarianism to which I objected this morning. Forced courses on the Black diaspora—and we know what these will be like—as well as denial of promotion or tenure if you don’t achieve excellence in fostering diversity (they of course mean racial diversity rather than any other kind of diversity) are ways of employing science for social engineering. Now scientists should participate ensuring that all groups, be they based on ethnicity or sex, have equal opportunity for entry and are treated like everyone else in graduate school and as faculty, but this is not what these initiatives are doing. They are insisting that scientists engage in political activities that have nothing to do with science, and then get marinated in ideologies that have nothing to do with science.

The piece above is a letter, not an official statement by Nature, but believe me, official statements resembling the one above are not only already in place in some science departments, but more are on the way. And it’s a sign of the times that Nature took these bizarre suggestions seriously enough to publish them.

Social justice, then and now

July 31, 2020 • 8:45 am

UPDATE: Reader Daniel Sharp has a positive review of Cynical Theories in the New English Review.

____________

I’ve now finished Pluckrose’s and Lindsay’s new book, and can recommend it to readers (it has a pretty good position on Amazon though it won’t come out till August 25). Click on screenshot to go to the Amazon site:

It’s more academic than I imagined and less of a screed against Social Justice (which they capitalize to indicate the woke version against classical “liberal” social justice), but I found that emphasis refreshing. While casting aspersions on the value of “Social Justice”, they spend much more time drawing out its roots in Postmodernism, which transformed itself into what they call “Theory”: the postmodern philosophy of activism that has two tenets. Their characterization of “modern” postmodernism involve these propositions (quoted from p. 31 of their book):

The postmodern knowledge principle.  Radical skepticism about whether objective knowledge or truth is obtainable and a commitment to cultural constructivism.

and

The postmodern political principle. A belief that society is formed of systems of power and hierarchies, which decide what can be known and how.

We can dismiss the first one for reasons I’ve discussed before; the second is the basis for all “Social Justice” activism.

Their schema involves four “themes” of postmodernism: the blurring of boundaries, the power of language, cultural relativism, and the loss of the individual and the universal. The last principle involves a vision of society as a mixture of identity groups competing for power: a zero-sum jockeying to oppress others, with cis white males currently on top.

And this last idea, the replacement of the universal and the individual with competing groups, made me think (the book is good at promoting thought), and then realize why, when I was such a big advocate of the goals of the Civil Rights movement of the Sixties—at least instantiated by Martin Luther King and his followers—I am much more dubious about today’s Civil Rights movement as embodied in the Black Lives Matter program. Although I abhor the use of violence to attain any political goal, and there’s a lot of tacit endorsement or ignoring of demonstrators’ violence in the modern movement (I’m not exculpating the police here), in contrast with the foundational nonviolence of Dr. King, that’s not the main reason I am less enthusiastic about the current  wave of antiracism.  Yes, the goal of both movements was equality, but the modern movement comes with an emphasis on group identities that I see as repellant and ultimately divisive. 

The passage below from Cynical Theories (p. 261) was sort of an epiphany for me, and I’ve copied it out:

. . . the critical approach to Social Justice encourages tribalism and hostility by its aggressively divisive approach. Whereas the Civil Right Movements worked so well because they used a universalist approach—everybody should have equal rights—that appealed to human intuitions of fairness and empathy, Social Justice uses a simplistic identity politics approach which ascribes collective blame to dominant groups—white people are racist, men are sexist, and straight people are homophobic. This explicitly goes against the established liberal value of not judging people by their race, gender, or sexuality, and it is incredibly naive to expect it not to produce a counter-revival of old right-wing identity politics. Arguments that it is acceptable to be prejudices against white people, men, straight, or cisgender people because of historical power imbalances do not work well with human intuitions of reciprocity.

If a majority feels threatened by a vocal minority with institutional power, it is likely to try to change those institutions, and not merely because of paranoid fears about losing dominance and privilege once had. If it becomes socially acceptable to speak of “whiteness” and call for punishment of anyone who can be interpreted as expressing “anti-blackness,” this will be experienced as unfair by white people. If it becomes acceptable to pathologize masculinity and speak hatefully of men while being hypersensitive to anything that can be called “misogyny,” almost half the population (as well as much of the other half who loves them), is likely to take this badly.  If cisgender people, who are 99.5 percent of the population, are accused of transphobia for simply existing, failing to use the correct terminology, allowing genitals to influence their dating preferences, or even having non-queer Theory beliefs about gender, this is likely to result in much unfair antagonism against trans people (most of whom do not believe in this either).

As a classical liberal (or so I see myself), I have an instinctive revulsion towards the practice of dividing society up into competing groups and demonizing them on an oppression scale. Yes, of course we need to work towards equity, for the residual effects of slavery and bigotry are still bloody obvious in society. Dr. King’s tactics went a long way toward rectifying inequalities: who can deny that minorities are better off now than, say, in 1960?

Still, I fear that division and identity politics won’t be so efficacious—for reasons outlined by the authors above. (They also discuss the “negative stereotypes” created by Theory, including the infantilization of women and the “soft bigotry” against blacks as instantiated by the “white culture” posters at the National Museum of African American History & Culture and the patronizing tone of Robin DiAngelo’s White Fragility criticized by John McWhorter in his review of the book.)

And I resent any movement that makes the untestable claim that all white people not only have benefited from “privilege”, but are imbued with often unconscious bigotry. Or that males are inherently misogynistic, and we inhabit a “rape culture.” You wouldn’t hear Dr. King making divisive claims like that, for his appeal was to unity: to universal sentiments that were not personal attacks but irresistible appeals to justice.

Now many of us (Including to some extent me) have been cowed by Social Justice advocates into silence, for who wants to be labeled a bigot, a sexist, or a transphobe? Further, I constantly hear that we’re wasting our time on criticizing our own side: that we have bigger fish to fry, including a large smelly one named Trump. Why don’t I just become like HuffPost and write about the odiousness of Trump all the time? But divisiveness is just want Trump wants; he uses it all the time to try to promote his moribund campaign for President. More important, when the Democrats win in the fall, and the college students have moved on to grasp the levers of power in the media and government, I don’t want to face fighting an Authoritarianism of the Left, with its cancel culture, demands, and policing of speech. To prevent that, we need to start pushing back now on the extreme Left.

So I was heartened by Pluckrose and Lindsay’s final couple of pages in which they promote not only open criticism of the pernicious and authoritarian form of Social Justice, but put forth positive principles of classical liberalism. You can, and should, read that for yourself. I’ll quote only one more paragraph:

The solution is liberalism, both political (universal liberalism is an antidote to the postmodern political principle) and in terms of knowledge production (Jonathan Rauch’s “liberal science” is the remedy for the postmodern knowledge principle). You don’t need to become an expert on Jonathan Rauch’s work, or on John Stuart Mill, or on any of the great liberal thinkers. Nor do you need to become well versed in Theory and Social Justice scholarship, so that you can confidently refute it. But you do need to have a little bit of courage to stand up to something with a lot of power. You need to recognize Theory when you see it, and side with the liberal responses to it—which might be no more complicated than saying, “No, that’s your ideological belief, and I don’t have to go along with it.”

This book will help you recognize Theory when you see it, and then you’ll start seeing it everywhere: in the New York Times, in the Washington Post, in the petulant acts of cancel culture, and on most every college campus in America.

Reading Matt Taibbi

July 21, 2020 • 10:15 am

A reader recommended that I read some stuff by Matt Taibbi, a podcaster, writer, and contributing editor for Rolling Stone. I was advised that I might find Taibbi ideologically compatible (indeed, he appears to specialize in calling out the excesses of the Left), although you’ll have to pay if you want to subscribe to his site.  In particular, I was urged to read the piece below (click on the screenshot), and while I found it intriguing and in line with my own views, I also found it a bit incoherent, and so haven’t been enthused by this single specimen of his writing.

Taibbi’s thesis, embodied in the title, is that the Authoritarian Left has become as humorless, hectoring, and Pecksniffian as the Right has been for a while, and I agree with that. But the article is curiously disjointed, beginning with a long and largely irrelevant discussion of Taibbi’s coverage of the Dover Intelligent-Design suit, which the Dover School District lost. Taibbi’s point is that the Left is now guilty of Doverism:

Fifteen years later, America is a thousand Dovers, and the press response is silence. This time it’s not a few Podunk school boards under assault by junk science and crackpot theologies, but Princeton University, the New York Times, the Smithsonian, and a hundred other institutions.

When the absurdity factor rocketed past Dover levels this week, the nation’s leading press organs barely commented, much less laughed. Doing so would have meant opening the floodgates on a story most everyone in media sees but no one is allowed to comment upon: that the political right and left in America have traded villainous cultural pathologies. Things we once despised about the right have been amplified a thousand-fold on the flip.

The thing is, Dover was about the Right ignoring established science to foist a creationist scenario on its schoolchildren, while many of the examples Taibbi gives have at best a tangential connection with science. Rather, they’re about Cancel Culture, and we get a parade of familiar examples: the “white culture” posters at the Smithsonian’s  National Museum of African American History & Culture, recent articles on Robin DiAngelo and her anti-racism seminars, blind auditions rethought for orchestra members, the elimination of standardized tests for college admission, and so on.  Most of this doesn’t have to do with science, although empirical evidence does apply in some cases. (Remember, though, that the Cancel Culture, heavily marinated in postmodernism, generally eschews evidence in favor of “lived experience.”) However, there are a few gems in Taibbi’s list that I either didn’t know about or didn’t write about. Here’s one I knew about but didn’t write about—a recent fracas at Princeton University:

At Princeton, the situation was even more bizarre. On July 4th, hundreds of faculty members and staff at Princeton University signed a group letter calling for radical changes.

Some demands seem reasonable, like requests to remedy University-wide underrepresentation among faculty members of color. Much of the rest of the letter read like someone drunk-tweeting their way through a Critical Theory seminar. [JAC: that’s a good sentence!] Signatories asked the University to establish differing compensation levels according to race, demanding “course relief,” “summer salary,” “one additional semester of sabbatical,” and “additional human resources” for “faculty of color,” a term left undefined. That this would be grossly illegal didn’t seem to bother the 300-plus signatories of one of America’s most prestigious learning institutions.

The Princeton letter didn’t make much news until a Classics professor named Joshua Katz wrote a public “Declaration of Independence” from the letter. Playing the same role as the Dover science teacher who feebly warned that teaching Intelligent Design would put the district at odds with a long list of Supreme Court decisions, Katz said it boggled his mind that anyone could ask for compensation “perks” based on race, especially for “extraordinarily privileged people already, let me point out: Princeton professors.”

Katz also complained about the letter’s support for a group called the Black Justice League, which he described as a “local terrorist organization” that had recently engaged in an Instagram Live version of a kind of struggle session involving two students accused of an ancient racist conversation. Katz called it “one of the most evil things I have ever witnessed.” The video appears to have been deleted, though I spoke with another Princeton faculty member who described seeing the same event in roughly the same terms.

In response, University President Christopher Eisengruber “personally” denounced Katz for using the word “terrorist.” Katz was also denounced by his Classics department, which in a statement on the department web page insisted his act had “heedlessly put our Black colleagues, students, and alums at serious risk,” while hastening to add “we gratefully acknowledge all the forms of anti-racist work that members of our community have done.”

That statement was only [sic] signed by four people, though there are twenty faculty members in the Classics department, but the signees all had titles: department Chair, Director of Graduate Studies, Director of Undergraduate Studies, head of the Diversity and Equity Committee. The pattern of administrative leaders not only not rejecting but adopting the preposterous infantilizing language of new activism – I am physically threatened by your mild disagreement – held once again. Not one institutional leader in America, it seems, has summoned the courage to laugh in this argument’s face.

It’s unthinkable that the President of the University of Chicago would denounce a faculty member in this way, though our school is becoming increasingly woke, pondering statements on departmental web pages that violate the University’s pledge to remain ideologically neutral as an institution.

To Taibbi, all these examples show (and I agree) that this isn’t about the Democratic party moving to the Right, becoming censorious like Republicans, but “about a change in the personality profile of the party’s most animated, engaged followers.” But we already knew that: it’s called “cancel culture.” And who disagrees that the CC set is humorless, hectoring, and annoying, and is putting classical liberals like me in a bind?

Now that same inconsolable paranoiac [he’s referring to Republicans of yore] comes at you with left politics, and isn’t content with ruining the odd holiday dinner, blind date, or shared cab. He or she does this infuriating interrogating at the office, in school, and in government agencies, in places where you can’t fake a headache and quietly leave the table.

This is all taking place at a time when the only organized opposition to such thinking also supports federal troops rounding up protesters for open-ended detention, going maskless to own the libs, and other equivalent madnesses. If you’re not a Trump fan and can’t reason with the other thing either, what’s left?

What’s Left, indeed? It’s up to the Left to criticize our own side lest Fox News and Trump do it, making centrists and Republicans think that Democrats are all a bunch of bowdlerizing loons.

Taibbi’s article is good for catching up on the latest malfeasances of the misnamed Progressive Left, but others have pointed out before the “horseshoe” convergence of Left and Right in this way. I’ll move along, but will read some more Taibbi to see if he can challenge me to think.

Think “cancel culture” is a fabrication? Think again.

July 19, 2020 • 9:15 am

This letter in Areo (click on screenshot) gets the point of the Harper’s letter in a way that many outraged people and offended intellectuals didn’t. The author, who asserts that he’s a “nobody”, isn’t really: his Areo bio says this:

Angel Eduardo is writer, musician, photographer, and designer in New York City. He has been published in The Ocean State Review, The Caribbean Writer, and Mr. Beller’s Neighborhood, among other publications. See more of his work at angeleduardo.com.

But never mind who he is.  His point is that, as Steve Pinker mentioned, the letter wasn’t there to protect the speech and hegemony of the many intellectuals who signed the letter; it was to call attention to a culture that demonizes and, worse, injures the livelihoods of “regular” people who committed ideological transgressions, usually on the Internet. This isn’t in the interest of debate or of producing “counterspeech”, but in the interest of hurting your opponent.

Eduardo now has put his career in danger, for in the Areo letter he says that while he believes in the principles of Black Lives Matter, he often finds their rhetoric “confused, dishonest, and based on misinterpretations of the data.”  Also, while supporting trans people, he says “I cannot deny my own understanding of the science behind biological sex.”  Those two statements—or even one of them—are sufficient to stuff him into the meat grinder of cancel culture. Now, he says, A target is on his back, but he had sufficient courage to write the article, and to say this:

That’s the fulcrum on which the Harper’s letter turns: I could be wrong about everything, and I am willing to hear the reasons why, but I must be given the chance to be wrong. I must be able to not only express my opinions, but to know that my life won’t crumble around me because I happen to be in disagreement with the crowd. We must grant one another compassion and the benefit of the doubt, despite our basest instincts and the social media platforms that cynically incentivize them. I’ve been wrong nearly every day of my life, and there hasn’t been one instance in which I didn’t become a better person for having learned through compassionate correction. If I’d been afraid to speak or act, or if I’d been met with righteous anger instead, I might have never learned at all.

There’s more, but you can read it for yourself. I want instead to highlight one of the links Eduardo gives below:

In the wake of the Harper’s letter, I’ve witnessed flabbergasting displays of casuistry. Critics have attacked the motives and character of certain signatories, as though accusations of hypocrisy—whether justified or not—could invalidate the principles within the letter itself. Many have argued that the cancel culture the letter decries doesn’t even exist, despite seemingly unending examples.

Of course I had to see the link, for many critics of the Harper’s letter beefed about the nonexistence of cancel culture. After all, they wrote uncomprehendingly, all those people who signed the letter didn’t get canceled; they were just defending their right to oppress others who—the beefers claimed—couldn’t speak up because they were marginalized. (The idea that marginalized people have no voice cannot be supported given the outcry and changes following the murder of George Floyd.)

Anyway, the author of the list, who runs the EverythingOppresses Twitter site, put up ten examples of “cancel culture” (non-famous people having their lives and careers damaged, mostly through firings), and then offered to give ten other examples for each 1,000 followers he/she accrued—up to 150. There are now about 7500 followers, and at the site below (click on screenshot), you can see the list.


There are now 101 examples, and I’ve looked at them all. While some don’t really fill the bill (semi-famous people simply being attacked, with calls for them to be fired), and other folks weren’t really fired but were piled on by social-media mobs, most of them do count as real examples of “cancel culture.” Not only were people’s businesses wrecked and their careers damaged, or they got fired, but I can’t imagine any of this happening 30 years ago. The closest example I can think of in our time is the red-baiting that took place during the McCarthy era. But even that wasn’t comparable because the career-wrecking was mostly done by the government and Congress, not by private citizens.

You’re already familiar with many of these examples if you’ve read this site, but I’ll give a few, and if you click on the screenshots you can read the evidence. Some of them are truly horrific examples of mob mentality. Yes, you can be attacked by the outraged if you criticize the MeToo movement, Black Lives Matter, or if you say something that, however obliquely, can be interpreted as racist, but counterspeech is simply a demonstration of free speech. Pushback on social media is often distressing, but I can’t say I oppose it. What makes these examples odious are the blatant attempts to ruin people’s livelihoods by communicating Ideological Malfeasance to people’s bosses. And yes, boycotts aren’t illegal, but they can be misguided and overblown, as many in the list are.

Here are a few examples (again, click on screenshots to go to the relevant news article). Remember the Burrito Truck Cancellation?

I wrote about this one, too:

One link here to represent all four cases:

You know of this incident:

Although there’s controversy about why Google fired James Damore, it seems pretty clear it was his response to the “diversity memo” that did him in. Regardless of whether he conformed to “received wisdom,” he shouldn’t have been fired:

Young adult fiction is a hotbed of Cancel Culture activity. The author gives a number of examples, but here’s an overview:

Remember this one?

Surprisingly, one of the most fertile hunting grounds for the Offense Police is the “knitting culture”: social-media websites connecting those who knit. Here’s one ludicrous example of hounding after an innocuous statement (another example is here):

And you surely remember the Gibson’s Bakery incident, in which Oberlin College decided to rouse its students by accusing the bakery of racism when in fact there was no racism in evidence (the bakery won a huge judgement against Oberlin, which behaved despicably). There are two screenshots with separate links:

Don’t forget how Bret Weinstein and Heather Heying were hounded out of The Evergreen State College (NYT story by Bari Weiss):

Are ten examples enough? (Remember, there are over a hundred.) Let’s make it an even dozen. The next one is particularly odious, and you may not know of it:

To finish off, let’s not forget how Harvard Law Professor Ronald Sullivan was kicked out as head of an undergraduate residential house for having the temerity to join Harvey Weinstein’s defense team. No matter than Sullivan had done a lot in the past for marginalized students; his presence was making students at Winthrop House feel “unsafe” (a word that should raise a red flag):

These, and most of the rest of the examples, clearly show that people’s lives have been damaged or even ruined by social-justice mobs not even offering counterspeech (they often take their positions as un-debatable), but simply baying instead for people’s jobs.

I don’t have a strategy to counteract this kind of climate; all I can suggest is that we stand up against it every time we see it. Given that the liberal media and many other powerful positions are now occupied by woke students who imbibed their ideology in woke colleges like Oberlin and Harvard, it’s going to be a long battle.

Bari Weiss resigns from the New York Times, citing hostile workplace climate

July 14, 2020 • 1:00 pm

This now seems to have been inevitable, but it’s very sad, especially for the NYT, which has lost a powerful voice and a counterweight to the paper’s fulminating wokeness—an ideological groupthink that has so degraded its quality. Click on the screenshot to read the CNN report:

Weiss did not go gentle, either. From CNN:

But in the resignation letter Weiss posted online, the self-described “politically homeless” writer blasted The Times for fostering what she called an “illiberal environment” that she said was “especially heartbreaking.”

“Twitter is not on the masthead of The New York Times,” Weiss wrote. “But Twitter has become its ultimate editor.”

“Stories are chosen and told in a way to satisfy the narrowest of audiences, rather than to allow a curious public to read about the world and then draw their own conclusions,” Weiss added.

News of Weiss’ departure was first reported by Vice.

Weiss generated controversy for her criticism of aspects of progressive culture, particularly with regards to free speech. Last week, she was one of the dozens of writers who signed an open letter published in Harper’s Magazine that spoke out against so-called cancel culture.

Weiss faced criticism in June when the newspaper faced backlash over the publication of Republican Sen. Tom Cotton’s op-ed, which argued for sending in military troops to U.S. cities to quash unrest that had broken out in the aftermath of the death of George Floyd. In a series of tweets, Weiss tweeted that there was a “civil war” that has been “raging” inside The Times between the “wokes” and older “liberals.” The tweets drew public backlash from some of Weiss’ own colleagues.

Weiss said in her resignation letter that she was subject to “constant bullying” by her colleagues at The Times who disagreed with her views. She wrote that colleagues have called her a Nazi and racist and that she was “demeaned on company-wide Slack channels.”

“There, some coworkers insist I need to be rooted out if this company is to be a truly ‘inclusive’ one, while others post ax emojis next to my name,” Weiss wrote. “Still other New York Times employees publicly smear me as a liar and a bigot on Twitter with no fear that harassing me will be met with appropriate action. They never are.”

Eileen Murphy, a spokesperson for The Times, did not respond to the specifics of Weiss’ resignation letter. But Murphy said, “We’re committed to fostering an environment of honest, searching and empathetic dialogue between colleagues, one where mutual respect is required of all.”

Indeed, Twitter has become the ultimate editor of the NYT. Do read Bari’s resignation letter, which includes this:

Twitter is not on the masthead of The New York Times. But Twitter has become its ultimate editor. As the ethics and mores of that platform have become those of the paper, the paper itself has increasingly become a kind of performance space. Stories are chosen and told in a way to satisfy the narrowest of audiences, rather than to allow a curious public to read about the world and then draw their own conclusions. I was always taught that journalists were charged with writing the first rough draft of history. Now, history itself is one more ephemeral thing molded to fit the needs of a predetermined narrative.

My own forays into Wrongthink have made me the subject of constant bullying by colleagues who disagree with my views. They have called me a Nazi and a racist; I have learned to brush off comments about how I’m “writing about the Jews again.” Several colleagues perceived to be friendly with me were badgered by coworkers. My work and my character are openly demeaned on company-wide Slack channels where masthead editors regularly weigh in. There, some coworkers insist I need to be rooted out if this company is to be a truly “inclusive” one, while others post ax emojis next to my name. Still other New York Times employees publicly smear me as a liar and a bigot on Twitter with no fear that harassing me will be met with appropriate action. They never are.

There are terms for all of this: unlawful discrimination, hostile work environment, and constructive discharge. I’m no legal expert. But I know that this is wrong.

I do not understand how you have allowed this kind of behavior to go on inside your company in full view of the paper’s entire staff and the public. And I certainly can’t square how you and other Times leaders have stood by while simultaneously praising me in private for my courage. Showing up for work as a centrist at an American newspaper should not require bravery.

Kudos to Weiss for calling out the paper’s wokeness, which I’ve long touted. She won’t get hired there again, or at the Washington Post or anywhere where Twitter runs the show. I only hope she finds a good niche where she can purvey her left-centrism and have it be read by those who need it.

I don’t know if Weiss will sue on “hostile workplace” grounds, but the New York Times should be ashamed for allowing one of its best columnists to be treated this way. She was not a conservative, not a Bret Stephens nor a Ross Douthat. She was to the left of center. Of course if a columnist is hired, she or he should be supported, regardless of their position on the ideological spectrum. Weiss was further attacked because she often took the part of Israel. This alone is reason to get you demonized these days. But demonized at the “paper of record”? Truly, it’s the “paper of discord” now, and and deserves the name The New Woke Times.

 

Slate obliquely criticizes the Harper’s letter, blames Twitter for everything

July 13, 2020 • 10:15 am

I used to think of Slate and Salon as brother sites, with Salon being the slightly unhinged and woker younger brother and Slate being the more serious elder.  Well, Salon has gone down the drain of wokeness, and Slate is no longer nearly as interesting as it used to be, full as it is now with advice columns and celebrity gossip. I mourn the days when Hitchens, for instance, used to write great pieces at Slate.  I was even impressed enough to pitch and publish two pieces there (here and here).

When I looked at the latest version of Slate, I was a bit distressed to see that the site, along with others on the Left, had taken a stand against the letter in Harper’s that’s excited so much discussion. Or rather, without engaging in (or even mentioning) the letter, the author, Lili Loofbourow, argues that the thesis of the Harper’s letter—the existence of a chilled climate for expressing your opinions because of fear of mob destruction of your reputation or of your job—is incomplete. (I just discovered another more explicit attack on the Harper’s letter in Slate, which you can see here, though it says very little).

Loofbourow’s thesis is the the Harper’s letter missed a critical element in why the climate of chilled discourse is so ubiquitous. It’s Twitter, Jake!

Loofbourow:

But there’s something crucial missing in these analyses, which grow vague and blame “the present climate” when they draw their comparisons to Orwell’s 1984. To hear them say it, it’s this climate that is responsible for unjust firings, even more than the actual employers. This climate is angry. This climate won’t be reasoned with. But what I think is largely responsible for this phenomenon they’re observing—without understanding—is Twitter. And the internet at large. And how years of arguing on social platforms, mixed with the incentives that they supply, has distorted not just the way most of us talk about things but also the way we manage ideological dissent. In short: Political discourse has been warped less because of “cancel culture” or “illiberalism” than by the way social media platforms have been poisoned, like wells, that poison us in turn.

Loofborouow goes on at length to parse the dynamics of Twitter: how the same argument arises again and again, always with predictable consequences, a feature that puts “a lot of people at the end of their rope.” This leads people to “presume bad faith”, and “meta-argue,” talking past each other.

The flaw in Loofbourow’s argument is that she doesn’t connect the dots between this dynamic and the problem raised by the Harper’s letter: a mob mentality that simply wants to punish people for their ideas. Note that the Harper’s letter just describes the phenomenon without diagnosing its causes, a step that would have caused the letter to be overly long, producing unproductive disagreements among the authors:

The the letter in Harper’s just diagnoses the problem:

But it is now all too common to hear calls for swift and severe retribution in response to perceived transgressions of speech and thought. More troubling still, institutional leaders, in a spirit of panicked damage control, are delivering hasty and disproportionate punishments instead of considered reforms. Editors are fired for running controversial pieces; books are withdrawn for alleged inauthenticity; journalists are barred from writing on certain topics; professors are investigated for quoting works of literature in class; a researcher is fired for circulating a peer-reviewed academic study; and the heads of organizations are ousted for what are sometimes just clumsy mistakes. Whatever the arguments around each particular incident, the result has been to steadily narrow the boundaries of what can be said without the threat of reprisal. We are already paying the price in greater risk aversion among writers, artists, and journalists who fear for their livelihoods if they depart from the consensus, or even lack sufficient zeal in agreement.

Well, I don’t want to go into the Slate piece in detail. It sloppily written, full of jargon, and not worthy of a full rebuttal. Just let me say a few things.

First of all, Twitter may be a proximate cause of many of the acts of social-media mobs that have poisoned the climate for free discussion, but behind that is a lot of human psychology that goes undiscussed. There’s the anonymity of using social media, the lack of the face-to-face contact that inhibits more vile statements, the ubiquity of confirmation bias, the inability of many people to focus attention on longer arguments,  a fault not of Twitter, but of the Internet), a political tribalism increased in the U.S. by the election of Trump and in England by Brexit, Boris Johnson, and so on. I’m sure readers can think of other reasons, and by all means proffer them below.

Further, a great deal of the real damage to free discourse has little to do with Twitter, although the Internet makes that damage occur faster. The deplatformings of speakers at colleges (mostly deriving from the Left), the walkout by Hachette employees that led to that firm’s reneging on its agreement to publish Woody Allen’s memoirs, the pushback against the NYT’s publication of Tom Cotton’s editorial by Times staffers who claimed they felt “unsafe”—this has little to do with Twitter, or at least not with any mindset produced by Twitter. There’s a whole psychology behind Twitter, one effectively described by Jon Haidt and Greg Lukianoff in The Coddling of the American Mind.

Yes, Twitter makes it easier to bully people, organize mobs, and threaten themselves and their livelihoods, but Twitter by itself is not an explanation for such bullyings, firings, and so on. There are deeper reasons. I’ve advanced a few here, but the Harper’s letter wisely refrained. Before we can fix the problem, we have to agree that the problem exists. Loofbourow seems to think it does, but her diagnosis is like a doctor saying that the problem is an itch when the ultimate cause is infection with parasitic flukes (“swimmer’s itch“, which I got a case of then I went into the pond to rescue an orphaned duckling.) Many others on the Left deny that there is a problem of “cancel culture.”

And I’m not sure that we need to understand exactly why people act as bullies and harassers to curb that behavior. Perhaps it would be useful, but perhaps as well it’s easier to cure the bullying than, say, repair the split between Democrats and Republicans in America that underlies tribalism. We could start by not firing people for exercising their freedom of speech, and being more charitable towards our fellow humans, flawed just as we are.