YDS: The Clare Spark Blog

March 13, 2014

What is cultural relativism?

culturalrelativism2Briefly, cultural relativism does NOT mean that there are no impermissible human actions—sex and violence for instance, but that different cultures have ethical systems that make sense to them, given their state of material development and the belief systems that sustain them.  Cultural relativism exists in tension with human rights and ethical universalism. The Left uses that contradiction to trash the “bourgeois” notion of human rights advanced by ethical systems as diverse as the Catholic Church and freethinking. (Multiculturalism, a form of relativism, does not acknowledge this contradiction, but imagines different cultures united without conflict as in this illustration. This is the dream world of Wilsonian internationalism and today’s multiculturalism or rooted cosmopolitanism.)

I recall a period when leftists commonly attacked “imperialism” for destroying native “communities”—no matter how backward and horrifically sexist these pre-scientific/pre-capitalist cultures were. It was also the case that some Enlightenment freethinkers (Diderot for example), imagined that “primitive” cultures were free from the instinctual repression that they attributed to the West and its strict religions. (I have written about the fantastic nature of primitives earlier on this website: see https://clarespark.com/2013/04/16/blogs-on-anarchismpunkprimitivism/.)

Or, some European leftists imagined that native Africans lived in untroubled harmony with Nature: the late Roger Garaudy for example. This was yet another common idealization of the primitive, following Rousseau or the multitudes who celebrated noble savages as a critique of surplus repression in their families of origin. The Melville Revival was partly motivated by his first two novels–the best sellers Typee and Omoo.

Turn now to Andrew Klavan’s booklet The Crisis in the Arts: Why the Left Owns the Culture and How Conservatives can Begin To Take it Back (David Horowitz Freedom Center, 2014). Klavan, a  crime fiction novelist, wants “conservatives” to open up a new front in the culture wars, by leaving off their censorious ways, and exploring the inner lives of humans, as if human nature has been the same no matter what stage of development a particular society may be in. The irony is that Klavan is addressing religious persons, either Catholics or evangelical Protestants, many of whom have been complaining about hypersexuality and violence in the media, and in popular or high culture in general. He wants their money to support Klavan-approved artists, and he wants them to create “conservative” art—art that would disseminate a new, conservatively constructed conscience, thence to rule the world, as Shelley advised in one of his most Romantic moments. Klavan also appeals to the late activist Andrew Breitbart, claiming that this was Breitbart’s hope before he died at the age of 43.

But Klavan is deeply unaware of art history, literary history, the history of popular culture, and of the marketplace of ideas that he presumably wants to extend to include his monolithic notion of conservatism (as if there were not deeply conservative trends in culture already). First, he imagines that there is something called the Left, monolithic and unified, that is currently in control of both high and popular culture. Take popular culture for instance: as a watchful consumer of both high and pop culture, I am struck by its populism, not its Leninism. The working class is not depicted as the vanguard of communist revolution, but as worthy of our compassion and respect, just as it is. Moreover, pop culture celebrates the tastes of the Common Man and Common Woman: for spectacle, for glitter, suspicion of hanky-panky in high places, and for shows of military force and physical virtuosity.

Such shows as Law and Order resemble other socially responsible capitalist productions, taking their marching orders from those institutions attacking irresponsible rich people (often Jews), whose instinctual excesses will, unchecked, instigate revolts from below. (For detailed blogs analyzing television programming see https://clarespark.com/2012/03/16/index-to-blogs-on-popular-tv-shows/.)


To conclude, Klavan is still living in a magical world of mystery and simplicity, where there are no troublesome clashing world views, where families can be depicted as always happy and unified, where soldiers come home without PTSD or missing limbs, and where women would rather leave the workplace and go back home to the kitchen and multiple pregnancies. He means well; he wants an art that is so powerful it will defeat the big bad Left, to reinstitute a culture of conscience that never co-existed with the libertarian values that he simultaneously champions in this confusing booklet.


You can stop reading here, or go on with an endnote to my book on the Melville Revival, along with some statements by powerful figures in the history of Western civilization; they deal with monsters and monstrous ideas. Monsters are one target of Klavan’s wrath, when he is in his conscience-instructing mood (as opposed to the libertarian mood):

An endnote from Hunting Captain Ahab: See John Block Friedman, The Monstrous Races in Medieval Art and Thought (Cambridge: Harvard Univ. Press, 1981), 35, 47-49, 53. The Attic sensibility was viewed by medieval (Aristotelian) Catholics as moderate, disciplined and balanced, while its monstrous antitheses represented “emotion, redundance, and formal disorder”; monstrosity was correlated with “the enigmatic, the inflated and the grandiose.” The hot, deserted antipodes were linked to the vaguely situated Ethiopia, and found at the most extreme distances from the Greek center of the world; its perverse inhabitants had feet turned backwards and walked upside down; i.e., they were out of reach of the Christian gospel.

[From Chapter Five of HCA:]

For Thomas Hobbes (1651), curiosity was not an aid to reason, but an indomitable passion of the mind that could overpower and displace the less troublesome pleasures of food and sex:

Desire to know why, and how, <is> CURIOSITY; such as is in no living creature but Man; so that Man is distinguished, not onely by his reason; but also by this singular Passion from other Animals; in whom the appetite of food, and other pleasures of Sense, by praedominance, take away the care of knowing causes; which is a Lust of the mind, that by a perseverance of delight in the continuall and indefatigable generation of Knowledge, exceedeth the short vehemence of any carnall Pleasure.”[i]

In 1659 “Committees of the Good Old Cause” were virtuous vampires: “This Dragon it was and a monstrous Beast,/ With fourty or fifty heads at least,/ And still as this Dragon drank down Blood/ Those heads would wag and cry “good-good-good!”[ii] Not surprisingly, the same tumescent Heads exasperated Dryden in Absalom and Achitophel:

The Jews, a Headstrong, Moody, Murm’ring race,

As ever tri’d the’extent and stretch of grace;

God’s pampered People, whom, debauch’d with ease,

No King could govern, nor no God could please;

(God they had tri’d of every shape and size,

That God-smiths would produce, or Priests devise:)

These Adam-wits, too fortunately free,

Began to dream they wanted liberty;

And when no rule, no president was found

Of men, by Laws less circumscrib’d and bound,

They led their wild desires to Woods and Caves,

And thought that all but Savages were Slaves.[i]

NOTES to book excerpts

[i] 6. Hobbes, Leviathan, 1651, Part I, Chapter 6, 26. Do Melville’s rebel senses refer only to repressed sexuality, or are they the necessary stimulus to thought, reflection, and the perilous search for “why” and “how”?

[ii] 7. “Sir Eglamor and the Dragon, How General George Monck slew a most Cruell Dragon, Feb.11, 1659,” Rump: or an Exact Collection of the Choycest Poems and Songs Relating to the Late Times (London, 1662), 371-2.

[iii]  8. Quoted in Cicely V. Wedgwood, Politics and Poetry Under the Stuarts (Cambridge: Cambridge Univ. Press, 1960), 165-166. Dryden’s fears have not been quieted in her commentary: “Leaving aside this sidelong shot at current political theories about noble savages, this is the statement of a man who remembers the excesses of the sects and disorders of the Civil War, who sees how fatally easy it is to kindle into flame a ‘Headstrong, Moody, Murm’ring race’–a one-sided but not untrue description of the seventeenth-century English–and who knows how difficult it will be to put out the flame once kindled?” Her obituary (NYT, 3/11/97) credits her with “vivid narratives [that] told the story of Britain with the common man in mind.” A fellow at the Princeton Institute for Advanced Studies, 1953-68, Dame Veronica was born in 1910 to Sir Ralph Wedgwood, a baronet and former head of British Railways, and was great-great granddaughter to Josiah Wedgwood (identified here as a potter).


October 4, 2011

Coulter’s demons, Melville, John Adams on the late 18th C.

Ann Coulter. Demonic: How the Liberal Mob is Endangering America. New York: Crown Forum, 2011. 354 pages. $28.99.

Best-selling author Ann Coulter, with 19th century ultra-conservative French writer Gustave Le Bon for backup, has determined that the liberals of the US today are a hysterical mob, given to group-think and heinous atrocities, depicted here in detail as she pivots from the enraged French scum to such favorite targets as MSNBC, Rachel Maddow and Keith Olbermann, the better for our sick delectation. Upon reflection as I look at her repeated examples, it seems to me that her pages depicting mob-driven mayhem (600,000 French casualties!) are to be compared to 53 million unborn babies massacred by her arch-enemies, pro-choice feminists. She has just as little love for The Declaration of the Rights of Man,* gays, androgynes, liberal Jews (all Jews?), and other women, the latter the objects of Le Bon’s contempt as well.

This is most ironic, for whereas Le Bon was an irrationalist, but a secularist pondering how to control the lower orders since revealed religion (allied with arbitrary authority), had lost its gleam, Coulter, flying his counter-Enlightenment flag, allies herself with the divinely-inspired rationalism she imputes to Anglo-Saxons, the American Revolution, and the Federalist Papers. Such “harmonious order,” delivered by rules-regulated, mob-smashing, yet calm leadership, is invidiously compared to the “Latin” nations’ proclivity for cannibalism, blood lust, tumult and mindless, i.e., womanish, violence. Coulter may be one of the last respectable nativists.

As a book claiming “political science” status, Demonic is so wild and undisciplined that it hardly bears further discussion. Some of her more egregious howlers: 1. The most romantic radicals of the 1960s are conflated with their liberal opponents. Think of the Chicago Democratic Convention of 1968, where liberals were the target of the Weathermen and other radicals. 2. Coulter is a conservative, who uses Republicans mostly to suit her argument. Hence, they are useful as anti-racists during the Civil War and Reconstruction, but she does not distinguish between Conservative and Radical Republicans, who had divergent agendas; it was such as Sumner and Stevens who put civil and economic rights for the freedmen at the top of their must-do lists, and before that, Alexander Hamilton’s antislavery position got him labeled as an abolitionist by the Jeffersonians who sought to tear him down from his own lifetime to ours. (See Stephen F. Knott’s book for the juicy details.)

I prefer to compare her pornographic rant to some leaves from Herman Melville’s manuscript, “Billy Budd, Sailor: an inside narrative” for his last composition (unpublished in his lifetime) also pondered the contested legacy of the French Revolution, clearly the subject of his [always controversial and enigmatic] novella:

[Melville, as published in Weaver’s Constable edition, vol.13, not available on the internet:] “The year 1797, the year of this narrative, belongs to a period which as every thinker now feels, involved a crisis for Christendom not exceeded in its undetermined momentousness at the time by any other era whereof there is record. The opening proposition made by the Spirit of that Age, involved the rectification of the Old World’s hereditary wrongs. In France, to some extent this was bloodily effected. But what then? Straightway the Revolution itself became a wrongdoer, one more oppressive than the Kings, and initiated that prolonged agony of general war that ended in Waterloo. During those years not the wisest could have foreseen that the outcome of all would be what in some thinkers apparently it has since turned out to be, a political advance along nearly the whole line for Europeans.”

In the first part of this statement, Melville takes the same dim view of the French Revolution as Coulter and the most ultraconservative thinkers of the period. But he leaves the question open, asking the reader to think very hard and for him/herself, given the more positive views of significant philosophers (e.g. John Stuart Mill) who wrote during his lifetime. Melville was an American patriot and a great admirer of the Declaration of Independence, “that makes a difference” as he wrote to a friend. But for Coulter, Thomas Jefferson is too Frenchified, even a “flake,” and she much prefers the godly [Anglophile] John Adams. But what should she have made of this much reproduced and discussed quote from Adams, clearly aligning the Constitution with the Enlightenment, and with the intonations of Prometheus?

Tom Paine Press image for Billy Budd opera

[Adams:] “The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature; and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or in America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had interviews with the gods, or were in any degree under the influence of Heaven, more than those at work upon ships or houses, or laboring in merchandise or agriculture; it will forever be acknowledged that these governments were contrived merely by the use of reason and the senses.”

*At a book talk in Los Angeles, Coulter stated that the French have no conception of individual rights. The Rousseau-maddened Jacobin mob leads directly to Hitler and Mussolini. This is the same line advanced by Jonah Goldberg in his Liberal Fascism. See my discussion of the latter here: https://clarespark.com/2010/03/10/jonah-goldbergs-liberal-fascism-part-one/.

July 16, 2011

Disraeli’s contribution to social democracy

One of the chief tactics of populists and progressives is to depict themselves as persons of the “grass roots”; as spokesmen for the common man and woman against “the money power.”

And [hook-nosed] moneybags are held by the populist-progressives to control all information in the society, with the exception of underground messaging and alternative media. The internet has only facilitated such carelessness and populists can be found on both the right and the left of the political spectrum. I have found them to be haters and uninterested in the histories they claim to depict with accuracy, deluded into the belief that they are correcting the “propaganda” generated by serious students of the past. There is money in it, as the book sales figures or viewers of some “traditionalist” conservative stars can attest. This blog seeks to correct a common misconception I have found in the ranks of some who deem themselves conservatives: that Rousseau* generated the Jacobins, and that a straight line can be drawn between the furious mob behavior in the Reign of Terror and the Democratic or even moderate Republican (“RINO”) opposition.  And the enemy is “secularism, ” redefined to signify atheism, a.k.a., worship of the Goddess of Reason, rather than religious pluralism and the separation of church and state.

As everything on this website will attest, populism and progressivism did not spring, fully-formed, from the industrial working class, or small farmers, or any other sector of the population de-skilled or otherwise harmed by the industrial revolution and the concentration of ownership in corporations. Rather, its ideology was largely cooked up by those European intellectuals who identified with a threatened aristocracy, and who wrote copiously in order to persuade a frivolous and conspicuously consuming class of lords and ladies, princes and kings, that they had better unite with The People against the “laissez-faire” industrial bourgeoisie that was the chief cause of lower-class suffering with the advent of science, the machine age, utilitarianism, railroads, the Higher Criticism of the Bible, and of course, Darwinism.

With a renewed devotion to “religion” (now seen as instrument of social control for all classes) the aristocracy would mend its ways, reverting to the gentle paternalism that was believed to have existed in the Middle Ages, and the new education-hungry working-class would settle for those reforms that did not threaten the social order as it had existed before mad scientists and engineers made the scene. The lower orders would be treated to lots and lots of spectacles and costume parties.

Benjamin Disraeli, a prolific author before he entered the British parliament, later to become Prime Minister and the Earl of Beaconsfield, wrote novels all his life, but the group of novels relevant to this posting was published in the mid-1840s, and meant to introduce “The New Generation” that would represent “Young England.”  Coningsby, Sybil, or the Two Nations, and Tancred, or the New Crusade,** were a trilogy intended to instruct Europe as to the chaos that was to be generated by the new industrial poor, whether they be slaves to the machine or miners–unless they were rescued by an enlightened and progressive aristocracy. Sybil, in particular, sounded the tocsin, and appeared the same year, 1845, as did Engels’ famous book on the condition of the working class in Manchester. Disraeli’s father, Isaac D’Israeli, never renounced Judaism, but did baptize all his children into the Church of England, home of the Elizabethan Compromise.

What Disraeli accomplished was to provide the moderate conservative alternative to the red specter that was haunting Europe. The Good King would represent the People against all forces of dissolution, and all would be self-sacrificing as their model, Jesus Christ, had been. Without faith, there could be no sense of duty, and everyone was bound by duty and those rights that kept the peasantry prosperous, and the male working class not exhausted or forced to compete with female and child labor.

Sybil with book

Disraeli was hardly alone in his prescriptions for a measured progress, with his religious model apostolic Christianity and the “reverence” it embodied. He was writing in the tradition of Hume and Burke, of the German Romantics (including Herder and Goethe). His contemporaries, such as hero-worshipping Carlyle and the Christian Socialists, and later Bismarck, would echo the same tradition of conservative reform, staving off excess of every kind, whether it be upper-class selfishness (“individualism” or “puritanism”) or lower-class licentiousness and excessive interest in the heroism of some Old Testament figures (see Kingsley’s Alton Locke, a founding document of Christian Socialism, puported to be the confession of an ex-Chartist, now dying of consumption).

Populism is inconceivable without hero-worship and the obeisance to opinion leaders, stand-ins today for the Good King imagined by Disraeli. In the populist appeal to emotions (“compassion”) and false utopias, rather than to careful analysis of policy, the notion of a democratic republic is subverted beyond recognition, wherever it may be found, on the left or right. Class warfare, wielded cynically by some Democrats, works, for populists hate capitalism/the money power. That is “the way we live now.”

*See image from Columbia Today (Alumni Magazine responding to 1968 student strike): https://clarespark.com/2010/07/04/rousseau-amidst-primitive-columbia-student-strikers/.

** See cartoon and description of Tancred in Arab News: http://www.arabnewsblog.net/2011/05/11/tabsir-redux-tancred-or-the-new-crusade/. The blurb author misses the point of Disraeli’s trilogy: to relocate the fount of Christianity in Jerusalem rather than Rome. Disraeli seems to have reconciled his Judaic ancestors with Christianity by finding heroism, honor, and direct communication with the Deity in the Middle East. What this may hint about relations with his father is speculation on my part. He does mention “theocratic equality” in Tancred, which suggests that equality is defined in religious terms, not material ones (those of the working poor who rise in the class system are tamed through deference and self-control), and that an established religion is the major source of social solidarity.

With respect to his relations with Judaism, his move was simply to stress the Judaic origins of Christianity, thus knocking out the antithesis between Good Christian and Evil Jew and making Jerusalem and environs the cradle of civilization. I don’t know if he was the first to do this, but it was certainly an obsessive theme. In Tancred, he complains bitterly about antisemitism, and lets none of his characters off the hook. It is unfortunate that in the process, he cleaved to contemporary notions of race and national character.

It is also interesting that his orientalist hero, Tancred, Lord Montecute, is prevented at the last minute from marrying the gorgeous Jewess Eva. In the last sentence we discover that his parents have come to Jerusalem to get him away from all those too rich, brilliant, and irresistible  Jews. There is also a hint that momma’s puritanism may have driven Tancred to excessive religiosity and the pilgrimage to Jerusalem/Syria, where any sensitive, shy fellow would have gone off the deep end, faced with all that glamor. As for Sidonia, a character sometimes identified with a Rothschild or even with Disraeli himself, Sidonia is wealthy beyond the dreams of avarice, and the model man of the world, brilliant and a linguist, but he lacks a heart: Sidonia is incapable of emotional attachments–he is a rootless cosmopolitan, the very embodiment of THE MONEY POWER, as drawn by the would-be aristocratic anticapitalist, Benjamin Disraeli.

July 4, 2010

Rousseau amidst primitive Columbia student strikers

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Columbia College Today, Spring 1968

September 14, 2009

Historians, journalists and polarization

Jean-Jaques Rousseau

I suppose you could call this blog a kind of discourse on method, with apologies to Descartes.

The term “polarization” does not mean that a group (in this case the U.S.) simply has sharp disagreements over policy. Rather it describes a situation that is highly irrational, in which hatred of the opposition is the dominant emotion. In such heightened emotional states, it is pointless to ask that we step back and 1. Describe with accuracy the status quo that the policy aims to reform; 2. Analyze proposed policies in detail, asking whether the reform in question can achieve the stated goals of its proponents; 3. Imagine better alternatives, describing these in sufficient detail to elicit either assent or opposition from concerned voters.

That sounds reasonable, right? But it is impossible to get agreement over the basic facts, or to even want to know them, in a society that is moved by partisan propaganda, often vitriolic, and where key words mean different things to different individuals and groups. (Take the word “secular” for instance. More on that later.)

Note that I did not specify what polarizing policy I had in mind. These (rational) protocols listed above could be applied to any of the current debates that roil the country: health care (or health insurance) reform; the war in Afghanistan; U.S. relations with Israel; whether or not radical Islam poses a deadly threat to the security of the West; the chief cause of the recession and measures that would aid recovery. (The latter dispute could include the causes of the Great Depression and how we got out of it.); gay marriage and compliance with the SCOTUS  decision; and immigration reform, etc.

During the month of August and early September I blogged here almost every day, hoping that an historical perspective that was also informed by depth psychology might contribute to the return of curiosity and rationality in a public sphere that seems to me to be spinning out of control toward either violent confrontations, even race riots, or toward the instituting of dangerous, misconceived policies that could hurt people with even greater inhumanity. In particular, I have emphasized embedded antisemitism in popular culture, an ever more visible phobia that defeats the rational scrutiny of controversial subjects as listed above. Not every historian does this kind of analysis, and why this is so is in itself historically determined.

First, there is the chasm between 1. Those whose intellectual and emotional makeup leads them toward skepticism to all authority until that authority is able to justify its existence and power to affect individual life; and 2. Those who are driven by faith in leaders, and who generally submit to their will, without too many questions. Let me stipulate here that historians are, by training, supposed to line up with the first group, whether their emphasis is on institutional structures, cultural patterns, the decisions of leaders, or the imperatives of the natural world and its slow or rapid transformations. Preferably, historians should provide an explanatory synthesis that comprehends, however tentatively, all of these great forces for change or stasis, but few have the training, the imagination, and the nerve to attempt it. Could it be that some do not want to appear as ”Jewish” troublemakers and catalysts of social change?

Unfortunately, given the immensity of the task facing the historian who wants to explain any conflict of significance, it is rare to find one with the imaginative skills and time to develop a satisfactory theory on all but a limited terrain. That is why I wish historians would shake off their graduate school training and its approved “lines” of interpretation coming from senior faculty, and move toward greater intellectual independence. “Faith” in our dissertation directors or other mentors must give way to bold forays into uncharted waters, where we identify those areas and conceptions most helpful in depolarizing the conflicts that rule the day.* One challenge is deciding the level of detail and context needed by a broad public in assessing foreign and  domestic policy. (I tried to do that yesterday in my account of oil politics and Obama’s framing of the Arab-Israeli conflict: I drastically reframed the conflict as generally transmitted in schools and in the media.) Another area of activity would be to define key words as they are deployed by competing social movements, for instance “secular” forces as opposed to “traditional” ones.

The word “secular” has changed its meaning: no longer commonly understood as a reference to the separation of church and state, i.e., a plurality of institutions affecting our orientation to public policy, hence enhancing “choice,”  “secular” now is often a curse word for some opinion leaders on the Right who take it to mean the mindless destruction of American values, as these are embodied in the beliefs of the Founding Fathers and the Constitution. Whereas, instead of using scary words implying parricide and patricide, they could be doing real, appropriately detailed investigations, assuming that they are allowed to by their colleagues and employers. Or how about historians decoding the omnipresent admonition to “take responsibility” for one’s health? How can there be meaningful choice when determining structures remain invisible, and where we have only limited understanding of the emotions within ourselves that muddle “rational choice?”

One more word about journalists who are not trained historians, but who work for the media, and for whom loyalty to the organization often trumps loyalty to seeking the truth and educating the public about events and their causes. Newspapers and other media are in my view, adding to the polarization owing to the political postures of the owners and their advertised intentions to act as the “newspaper of record” or to achieve “fairness and balance.” Of course, the New York Times and Fox (owned by Newscorp) provide neither a complete record, nor fairness and balance, for few even know what “balance” signifies (as I have argued in a previous blog); nor is it widely known that “balance,” like “equilibrium” is a word used in psychological warfare to soothe the target audience. That is why the failure of the Pacifica Foundation remains such a bitter disappointment in my own personal history, for I once thought that listener-sponsorship would remedy the structural causes of bias and finally bring about a vibrant marketplace of ideas, but I did not take into consideration the overwhelming influence of corporatist liberalism and its concealed collectivist (“multicultural”) outlook, a matter discussed on this website at length.

Will the internet provide the much-needed way out of this imbroglio, a tangle of clashing opinion pushing us into some form of madness? As long as our schools and families do not prepare children to “quarrel with God” as Herman Melville did throughout his literary career (and for this he was read as a “Jew” by some prominent critics), the internet will add to the noise, but will not help us distinguish between true and false claims as to the crucial facts that affect public policy-making in a democratic republic: a democracy that does not call the primitivist Rousseau its intellectual parent, but is the creature of  Enlightenment and the Scientific Revolution of the seventeenth century.

[Added 1-9-11:] I did not mention demonizing as a habit of the media, along with demonic possession as an explanation for psychosis or sociopathy. If your core readers believe in the Devil or in innate evil in human nature, calling out the dark forces is another strategy for selling newspapers and increasing traffic on cable television and websites. Goethe (illustrated) made a dramatic intervention in the Faust legend when he wrote his two-part drama in which Faust does not sell his soul, but makes a bet with Mephistopheles, a point that is ignored by those who don’t study intellectual history. But the Romantic Goethe, like Schiller, did become more conservative after the French Revolution, and it shows in their dramas.]

*One such historian is Niall Ferguson, whose masterful synthesis explaining Western ascendancy is of intense interest to me.

Tischbein portrait of classicist Goethe

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