Modern universities are an exercise in insanity

Friday, January 26th, 2018

Modern universities are an exercise in insanity, T. Greer reminds us — even if we ignore all the other problems and look at just the cost:

How can you possibly justify a $200,000+ college expense? How can you justify a $100,000+ college expense?

This is not necessary.

The average tenure track professor makes $40 an hour. If you were to employ her as a private tutor at the cost of $60 an hour, and had four hours with her a week, and did that for 14 weeks (that’s the length of an average college course folks) that is about $3,400.

Were you to employ three such professor-tutors, that would be about $10,200, or a bit over $20,000 a year. In four years you would have racked up $80,000 in costs. But this is still $30,000 less than the total for the ‘cost conscious’ universities. It is a quarter of what you would pay for Trinity.

Remember: this $80,000 is for private tutoring, where individual attention would give you far and away a better and more thorough education than the 300-kids-in-a-lecture-hall style of classes that dominate undergraduate education today.

But it can get even cheaper. Let’s say you take the general principle of group classes from the university. Say you can find four other people to take all of these other classes with you. Just four. Well that equals out to $680 per class, or $16,000 a person for four years of classes.

To be fair, add in $1000 for textbooks and a subscription to JSTOR, for a total of about 17,000 to 18,000 for four years.

Modern universities are insane.

For the vast majority of human history universities as we conceive of them did not exist. The modern university system did not produce the Mahabharata, The Aeneid, or The Tale of Genji. The modern university system did not produce Ibn Khaldun, Thomas Aquinas, or Alexis de Tocqueville. The universities John Adams, Alexander Hamilton, and James Madison attended looked or functioned very little like Harvard, Columbia, and Princeton do today. Men like Abraham Lincoln are evidence that a deep reading and appreciation for the liberal arts do not require formal education at all. Make no mistake about it: the humanities existed before the modern university department was conceived; they will exist long after the modern university department has been destroyed.

I would like to see something along the lines of a “liberal education” preserved. But do the math. The important elements — the students, the books, the teachers — can be provided for at under $20,000 a year, and that is with paying the teachers $20 more an hour than they are currently earning. Any attempt to reform the current university system must take this fact as its foundation.

Damore vs Google Class Action Lawsuit

Wednesday, January 24th, 2018

If you haven’t read the Damore vs Google Class Action Lawsuit, you really should. It’s pretty disturbing — yet perfectly believable.

You are quite likely to grind up the humans in the process

Wednesday, January 24th, 2018

Megan McArdle shares some stories of metrics and their unintended consequences:

In December, doctors at a VA hospital in Oregon decided to admit an 81-year-old patient. He was dehydrated, malnourished, plagued by skin ulcers and broken ribs — in the medical professionals’ opinion, he was unable to care for himself at home. Administrators, however, overruled them.

Was there no bed for this poor man? No, the facility had plenty of beds; in fact, on an average day, more than half of the beds are empty, awaiting patients. Was there no money or medicine to care for him? No, and no. Reporting by the New York Times suggests that Walter Savage was, perversely, turned away because he was too sick. Very sick patients tend to worsen the performance measures by which VA hospitals are judged.

If this had happened in isolation, we could simply gape at the monstrosity that bureaucracies are occasionally capable of.

But such examples abound in health care. For example, in the 1990s, New York and Pennsylvania started publishing mortality data on hospitals and surgeons who did coronary bypasses. The idea was that more informed consumers would steer themselves toward the teams with the better statistics — theoretically good for patients, bad for slacking providers. The reality was less ideal: In those states, surgeons seem to have started doing more operations on healthier patients, while turning away the sickest ones who might otherwise have benefited.

From this we can take a few lessons. The first is one that has been well-known to other sorts of businesses: What you measure is what you get, not necessarily what you want. In fact, if your measurement is badly designed, you may get a great deal of something you don’t want.

To illustrate that, look at Wells Fargo, which recently paid a whopping fine because a badly designed compensation system encouraged low-level employees to muck around with customer bank accounts. These machinations generated effectively no revenue for the bank, and annoyed customers, but they did generate income for the employees — and eventually, a stinging, expensive rebuke from the Consumer Financial Protection Bureau.

[...]

I could reel off examples endlessly: purchasing managers who have cozy arrangements to buy a certain amount of product from their vendors in December, and ship it back in January, in order to help some sales director make quarterly targets … universities that compete to turn away as many students as possible, because doing so makes them rise in the U.S. News rankings … law schools that hired their own graduates for temporary make-work jobs in order to boost the schools’ employment statistics. All metrics will be gamed, and the games always have costs. And when the metrics involve our health, those costs can be very high indeed.

Health care and education are particularly ill-suited to management-by-measurement:

Most companies are dealing with reasonably standardized inputs, which can be turned into measurable outputs. But the less you deal with things, and the more you deal with human beings, the less useful productivity metrics are. Human bodies and human minds are both highly variable and immensely complicated. When you are working on them, it is hard to know how much of the final result is a result of your labor, and how much can be credited to the qualities of your initial starting material.

So when we measure outputs, we are getting at best a very distorted picture of the value of the services provided. Modern industrial management is simply not designed for this sort of situation. If you feed human inputs into a machine system, you are quite likely to grind up the humans in the process.

No one gets away with anything, ever

Tuesday, January 23rd, 2018

Jordan B Peterson is a strange mixture of theologian, psychologist, conservative, liberal, wit and lay preacher, Tim Lott explains, writing in the Guardian:

He’s a powerful advocate of the scientific method who is not a materialist. He can go from cuddly to razor sharp in a beat. His primary concern, however, which underpins nearly everything about him, is the defence of the individual against groupthink, whether on the right or the left.

“Your group identity is not your cardinal feature. That’s the great discovery of the west. That’s why the west is right. And I mean that unconditionally. The west is the only place in the world that has ever figured out that the individual is sovereign. And that’s an impossible thing to figure out. It’s amazing that we managed it. And it’s the key to everything that we’ve ever done right.”

Peterson’s worldview is complex, Lott notes, but 12 Rules makes a heroic attempt to simplify it:

It might be encapsulated thus: “Life is tragic. You are tiny and flawed and ignorant and weak and everything else is huge, complex and overwhelming. Once, we had Christianity as a bulwark against that terrifying reality. But God died. Since then the defence has either been ideology – most notably Marxism or fascism – or nihilism. These lead, and have led in the 20th century, to catastrophe.

“‘Happiness’ is a pointless goal. Don’t compare yourself with other people, compare yourself with who you were yesterday. No one gets away with anything, ever, so take responsibility for your own life. You conjure your own world, not only metaphorically but also literally and neurologically. These lessons are what the great stories and myths have been telling us since civilisation began.”

Most people are damned

Tuesday, January 23rd, 2018

Accepting that most people are damned, Razib Khan explains, allows for liberal pluralism:

Once upon a time in the West, the Church aimed to save all of society by bringing everyone under the umbrella of the Truth. The shattering of Western Christendom with the Reformation caused a problem. If the Catholics were right, then the Protestants were damned, and if the Protestants were right, the Catholics were damned. You know all about the “Wars of Religion,” which occupied Europe in the 16th and 17th centuries.

Ultimately this led to the Westphalian system and a gradual acceptance that there would no longer be One True Religion in the West. Monarchs who even took a skeptical view on religion, such as Frederick the Great, arose in the 18th century. In this case, you had a Calvinist Hohenzollern dynasty which could not bring its Lutheran populace on board. In Saxony, you eventually had Catholic dukes ruling over a Protestant populace.

But another aspect of the collapse of universal Christianity in the West was the emergence of radical Protestant groups which understood most of society to be damned and beyond redemption. The separatism of the Amish is an extreme case of this. They don’t even attempt to convert anyone to their religion, which has turned into an ethnicity. This withdrawal of radical Protestants from attempting to force the temporal world to their will has expressed itself most fully in the United States of America, which never had a state-supported religion on the federal level, a radical innovation in its day.

This strain of Christianity is suspicious of the state and society in part because of the suppression their beliefs and practices by both the state and society in which they first emerged. But their relegation of the majority to the ranks of the damned also allows for a modus vivendi in this life.

Addressing the assembly

Sunday, January 21st, 2018

The Left and the Right have two, very different concepts of free speech, which, Teresa M. Bejan argues, hark back to the ancient Greeks’ two, very different terms for what we now call “free speech”:

The conflict between what the ancient Greeks called isegoria, on the one hand, and parrhesia, on the other, is as old as democracy itself. Today, both terms are often translated as “freedom of speech,” but their meanings were and are importantly distinct. In ancient Athens, isegoria described the equal right of citizens to participate in public debate in the democratic assembly; parrhesia, the license to say what one pleased, how and when one pleased, and to whom.

[...]

Of the two ancient concepts of free speech, isegoria is the older. The term dates back to the fifth century BCE, although historians disagree as to when the democratic practice of permitting any citizen who wanted to address the assembly actually began. Despite the common translation “freedom of speech,” the Greek literally means something more like “equal speech in public.” The verb agoreuein, from which it derives, shares a root with the word agora or marketplace—that is, a public place where people, including philosophers like Socrates, would gather together and talk.

In the democracy of Athens, this idea of addressing an informal gathering in the agora carried over into the more formal setting of the ekklesia or political assembly. The herald would ask, “Who will address the assemblymen?” and then the volunteer would ascend the bema, or speaker’s platform. In theory, isegoria meant that any Athenian citizen in good standing had the right to participate in debate and try to persuade his fellow citizens. In practice, the number of participants was fairly small, limited to the practiced rhetoricians and elder statesmen seated near the front. (Disqualifying offenses included prostitution and taking bribes.)

Although Athens was not the only democracy in the ancient world, from the beginning the Athenian principle of isegoria was seen as something special. The historian Herodotus even described the form of government at Athens not as demokratia, but as isegoria itself. According to the fourth-century orator and patriot Demosthenes, the Athenian constitution was based on speeches (politeia en logois) and its citizens had chosen isegoria as a way of life. But for its critics, this was a bug, as well as a feature. One critic, the so-called ‘Old Oligarch,’ complained that even slaves and foreigners enjoyed isegoria at Athens, hence one could not beat them as one might elsewhere.

Critics like the Old Oligarch may have been exaggerating for comic effect, but they also had a point: as its etymology suggests, isegoria was fundamentally about equality, not freedom. As such, it would become the hallmark of Athenian democracy, which distinguished itself from the other Greek city-states not because it excluded slaves and women from citizenship (as did every society in the history of humankind until quite recently), but rather because it included the poor. Athens even took positive steps to render this equality of public speech effective by introducing pay for the poorest citizens to attend the assembly and to serve as jurors in the courts.

As a form of free speech then, isegoria was essentially political. Its competitor, parrhesia, was more expansive. Here again, the common English translation “freedom of speech” can be deceptive. The Greek means something like “all saying” and comes closer to the idea of speaking freely or “frankly.” Parrhesia thus implied openness, honesty, and the courage to tell the truth, even when it meant causing offense. The practitioner of parrhesia (or parrhesiastes) was, quite literally, a “say-it-all.”

Parrhesia could have a political aspect. Demosthenes and other orators stressed the duty of those exercising isegoria in the assembly to speak their minds. But the concept applied more often outside of the ekklesia in more and less informal settings. In the theater, parrhesiastic playwrights like Aristophanes offended all and sundry by skewering their fellow citizens, including Socrates, by name. But the paradigmatic parrhesiastes in the ancient world were the Philosophers, self-styled “lovers of wisdom” like Socrates himself who would confront their fellow citizens in the agora and tell them whatever hard truths they least liked to hear. Among these was Diogenes the Cynic, who famously lived in a barrel, masturbated in public, and told Alexander the Great to get out of his light—all, so he said, to reveal the truth to his fellow Greeks about the arbitrariness of their customs.

Bejan goes on to make a tortured argument for Leftist suppression of free speech as really a form of isegoria, because it’s an attempt to achieve equality of speech, while the Right and the old-fashioned Liberal Left can only see free speech as parrhesia.

Obviously I thought isegoria made a perfect name for a semi-political blog at the dawn of blogging, 15 years ago.

Facts and reason are powerful allies

Friday, January 19th, 2018

If you haven’t seen Channel 4 News’ full, fiery interview with Jordan Peterson, please do watch and enjoy:

Uri Harris discusses the interview:

Earlier this week, clinical psychologist Jordan B. Peterson appeared on Britain’s Channel 4 in an interview with TV journalist Cathy Newman. It didn’t go well. Journalist Douglas Murray described it as “catastrophic for the interviewer”, while author Sam Harris called it a “nearly terminal case of close-mindedness”. Sociologist Nicholas Christakis perhaps described it best:

This man Jordan Peterson is preternaturally calm and composed in the face of a hostile interviewer who also had simply not thought adequately about her ideas and approach. Facts and reason are powerful allies.

Christakis mentions two important things about Newman. First, she seemed hostile towards Peterson, clearly going into the interview with a moral prejudice towards him. Second, she seemed unable to engage with his arguments, instead misrepresenting them (“You’re saying women aren’t intelligent enough to run top companies?”) or taking issue with them (during a conversation about unhealthy relationships, Newman asked: “What gives you the right to say that?” Answer: “I’m a clinical psychologist.”) At one point, she was rendered speechless.

It was as though she had never heard arguments like Peterson’s before, and was taken aback to discover they existed. As a presumably well-read person, why had she not been exposed to arguments like this before? The answer, I think, is that these arguments have largely been banished from contemporary mainstream news media and entertainment. Only because of Peterson’s immense grassroots success has he forced his way into the conversation, which makes it all the more awkward when an interviewer looking to put him in place ends up bewildered.

I think Peterson will be selling more than a few copies of his 12 Rules for Life.

Statistically vivid in St. Louis

Friday, January 19th, 2018

The FBI won’t release its 2017 murder statistics for many months, but Steve Sailer “sifted through year-end local newspaper reports and police department databases from the 51 biggest municipalities in America” to create a murder report card:

The impact of the Ferguson Effect is statistically vivid in Ferguson’s neighbor St. Louis, where the number of homicides ranged from 113 to 120 from 2011 to 2013. Then in 2014, when the Obama administration and the prestige press took the side of anti-police rioters in promoting the Michael Brown fake news, homicides jumped to 159. Killings numbered 188 the next two years, and in 2017 had reached 205 by Dec. 29.

While St. Louis used to be the fourth-biggest city in America back when it hosted the 1904 Olympics, it is now merely the 61st-largest city, with only 311,000 people. So St. Louis’ murder rate (65.8 per 100,000 in 2017) is now 27 times that of increasingly utopian San Diego (2.4), the least murderous of the country’s fifty biggest cities.

By the way, St. Louis has a slightly smaller population than the entire country of Iceland, which is currently shaken by an outbreak of murder most foul. From Iceland Magazine:

Unusually high number of homicides in 2017 a cause for concern

JAN. 8 2018

More murders were committed in Iceland in 2017 than any time since 2004. Last year four people, two men and two women, were murdered. In recent years the murder rate has been 1–2 people each year.

Similar to St. Louis (although not to Iceland), Baltimore had 211 homicides in 2014. But then in March 2015 came the Freddie Gray/BLM riots and the vengeful indictment of six cops, all of whom have since walked. Killings jumped to 344 that year, followed by 316 in 2016, and 343 last year.

You are not allowed to be a selfish individual

Thursday, January 18th, 2018

Three weeks after college, Karin McQuillan flew to Senegal, West Africa, to run a community center in a rural town — which was, in the words of the Peace Corps doctor, “a fecalized environment“:

In plain English: s— is everywhere. People defecate on the open ground, and the feces is blown with the dust – onto you, your clothes, your food, the water. He warned us the first day of training: do not even touch water. Human feces carries parasites that bore through your skin and cause organ failure.

We may have a shorter, pithier term for that in English. I don’t know if the French have a term with the same je ne sais quoi:

Last time I was in Paris, I saw a beautiful African woman in a grand boubou have her child defecate on the sidewalk next to Notre Dame Cathedral. The French police officer, ten steps from her, turned his head not to see.

Senegal was not a hellhole, though:

Very poor people can lead happy, meaningful lives in their own cultures’ terms. But they are not our terms. The excrement is the least of it. Our basic ideas of human relations, right and wrong, are incompatible.

As a twenty-one-year-old starting out in the Peace Corps, I loved Senegal. In fact, I was euphoric. I quickly made friends and had an adopted family. I relished the feeling of the brotherhood of man. People were open, willing to share their lives and, after they knew you, their innermost thoughts.

The longer I lived there, the more I understood: it became blindingly obvious that the Senegalese are not the same as us. The truths we hold to be self-evident are not evident to the Senegalese. How could they be? Their reality is totally different. You can’t understand anything in Senegal using American terms.

Take something as basic as family. Family was a few hundred people, extending out to second and third cousins. All the men in one generation were called “father.” Senegalese are Muslim, with up to four wives. Girls had their clitorises cut off at puberty. (I witnessed this, at what I thought was going to be a nice coming-of-age ceremony, like a bat mitzvah or confirmation.) Sex, I was told, did not include kissing. Love and friendship in marriage were Western ideas. Fidelity was not a thing. Married women would have sex for a few cents to have cash for the market.

What I did witness every day was that women were worked half to death. Wives raised the food and fed their own children, did the heavy labor of walking miles to gather wood for the fire, drew water from the well or public faucet, pounded grain with heavy hand-held pestles, lived in their own huts, and had conjugal visits from their husbands on a rotating basis with their co-wives. Their husbands lazed in the shade of the trees.

Yet family was crucial to people there in a way Americans cannot comprehend.

The Ten Commandments were not disobeyed – they were unknown. The value system was the exact opposite. You were supposed to steal everything you can to give to your own relatives. There are some Westernized Africans who try to rebel against the system. They fail.

We hear a lot about the kleptocratic elites of Africa. The kleptocracy extends through the whole society. My town had a medical clinic donated by international agencies. The medicine was stolen by the medical workers and sold to the local store. If you were sick and didn’t have money, drop dead. That was normal.

So here in the States, when we discovered that my 98-year-old father’s Muslim health aide from Nigeria had stolen his clothes and wasn’t bathing him, I wasn’t surprised. It was familiar.

In Senegal, corruption ruled, from top to bottom. Go to the post office, and the clerk would name an outrageous price for a stamp. After paying the bribe, you still didn’t know it if it would be mailed or thrown out. That was normal.

One of my most vivid memories was from the clinic. One day, as the wait grew hotter in the 110-degree heat, an old woman two feet from the medical aides – who were chatting in the shade of a mango tree instead of working – collapsed to the ground. They turned their heads so as not to see her and kept talking. She lay there in the dirt. Callousness to the sick was normal.

Americans think it is a universal human instinct to do unto others as you would have them do unto you. It’s not. It seems natural to us because we live in a Bible-based Judeo-Christian culture.

We think the Protestant work ethic is universal. It’s not. My town was full of young men doing nothing. They were waiting for a government job. There was no private enterprise. Private business was not illegal, just impossible, given the nightmare of a third-world bureaucratic kleptocracy. It is also incompatible with Senegalese insistence on taking care of relatives.

All the little stores in Senegal were owned by Mauritanians. If a Senegalese wanted to run a little store, he’d go to another country. The reason? Your friends and relatives would ask you for stuff for free, and you would have to say yes. End of your business. You are not allowed to be a selfish individual and say no to relatives. The result: Everyone has nothing.

The more I worked there and visited government officials doing absolutely nothing, the more I realized that no one in Senegal had the idea that a job means work. A job is something given to you by a relative. It provides the place where you steal everything to give back to your family.

I couldn’t wait to get home. So why would I want to bring Africa here?

(Hat tip à mon père.)

A desperate attempt to outrun a nuclear missile

Wednesday, January 17th, 2018

Jason Scott Jones was taking out the trash on Saturday morning when he received the now-infamous warning:

“Ballistic missile threat inbound. Seek immediate shelter. This is not a drill.”

“So it’s today,” I thought. I’m a student of the bloody twentieth century, a hundred years of genocide, democide, and total war. I’ve lived on Oahu for almost 30 years, in sight of Pearl Harbor. It’s still a key target for surprise attack today. I’ve long thought that Oahu could be the spot where the next great tragic war begins — though not where it ends. Decades of thinking on this inspired me to write a book on the subject with John Zmirak, The Race to Save Our Century. I also recently co-authored a white paper outlining a path to abolish city-busting, strategic nuclear weapons.

Whenever someone suggests that I’m some do-gooding humanitarian, I correct them: “No, I’m just trying to save my children.” Oahu is a small island. But it’s one of the most important strategic locations for the projection of U.S. power to the East, confronting both North Korea and China. Knowing that, you come to accept a grim reality: Oahu is one of the most likely flashpoints for the start of World War III.

So when I saw the alert on my iPhone, I faced it with the same realism that wise Midwesterners greet tornado warnings. And like them I had a plan.

I rushed into the house. “Kids, get in the car. Babe, grab the case of water bottles.” They knew the drill, and soon the minivan was fully loaded. I filled water jugs, two mugs of coffee and grabbed my 9mm.

I was rushing to shelter my family behind the Waianae mountain range. That might shield us from whatever was about to hit Pearl Harbor. We had 10 minutes, I calculated, to get there, and hide in the Makua Cave.

[...]

As we made the turn into the shadow of the mountain, I felt we’d won a small victory. The first missile must have been intercepted. Or else the inept North Koreans had dropped a rocket in the middle of the Pacific. Before the next wave of missiles hit, we would make it to Makua Cave.

My hopes that this was a false alarm were fading. “If this were a hack or a hoax, the government would have texted us already.”

[...]

Just as we pulled up to Makua Cave, my cell phone rang and the State of Hawaii finally let us know that this had all been a big mistake.

In 38 minutes I’d gone from rolling out my trash can to loading five of my seven children into our minivan in a desperate attempt to outrun a nuclear missile. I’d heard my oldest daughter’s voice for what I thought was the last time. I’d given her and my mother-in-law a destination I knew offered nothing but hope. And I’d watched a total stranger turn away from safety to go try to save his wife.

(Hat tip to T. Greer.)

Having Will Smith as the star is the antidote

Monday, January 15th, 2018

Z Man describes Netflix’s new Will Smith movie Bright as Alien Nation with Orcs and Elves instead of space aliens:

The Elves are the Jews of this imaginary world, as they are smart and run everything.The humans are the whites, keeping society running, while the Orcs are the blacks, occupying the underclass and subjected to discrimination.

[...]

The interesting thing about this movie, though, is they don’t present the multicultural future as a paradise of diversity. Instead, it is more like Brazil where the underclass is huge and the middle class is small and fragile. In this context, the Elves live in beautiful gated communities, away from everyone else. The humans and Orcs are mixed up in the squalor, with the humans having a marginally better existence. It is a future where diversity is tolerated out of necessity, but everyone dreams of their own ethnostate.

The other strangely realistic aspect is the gross inequality. The Elves live like royalty, as they are at the top of the social order. They are clean and white and orderly. Everyone else is dirty, dark and disorderly. The implication is that the Elves pit Orcs and humans against one another, in order to exploit them. The result is the world extreme diversity is a world of poverty, for all but the elite. Imagine if the whole country was like New York City, where the elite live in penthouses and everyone else in tiny apartments.

That’s the reality of multiculturalism. The hidden cost of maintaining order inevitably bankrupts the middle-class. The people at the top are always getting their beak wet first and they will do what they must to protect themselves and their position. That means the cost of maintaining order falls on the middle, which quickly disappears. University towns exist in idyllic diversity, because billions are hoovered out of the surrounding economies to support the paradise. The university town scales up to be Brazil.

The movie does not spend much time contemplating the Elf class. All we learn is they live apart, but control society, with the help of human assistants. They do give us a surprisingly frank portrayal of the Orcs. They are physically superior to humans and they have an affinity for hip-hop culture, but most are too dumb to do anything other than menial jobs. The Orcs are so obviously a deliberate analog to modern blacks that I’m shocked they get away with it. I guess having Will Smith as the star is the antidote.

I’m reminded of the original Star Trek and how it could tackle current issues by applying even the slightest patina of sci-fi. For instance, Let That Be Your Last Battlefield features half-black, half-white people who hate the half-white, half-black people who share their planet — so it’s just a silly TV show! Nothing to worry about, sponsors!

Do research before taking vengeance

Sunday, January 14th, 2018

The New York Times interviews Niall Ferguson about books:

Which historians and biographers do you most admire?

Amongst those currently writing, Simon Schama stands out as the Dickens of modern historiography: bewilderingly erudite and prolific, passionate in his enthusiasms and armed with the complete contents of the thesaurus. We agree to disagree about politics. I have also hugely admired Anne Applebaum for her trilogy on the Gulag, the Soviet takeover of Eastern Europe (“Iron Curtain”) and, most recently, the Ukrainian famine (“Red Famine”). Walter Isaacson has established himself as the great American biographer of our time. “Leonardo da Vinci” is his best book, I think. Whereas the earlier books were pure journalism, he is now showing academic scholars how to write accessibly about subtle and even recondite subject matter. I read quite a number of biographies while researching “The Square and the Tower.” My favorite was probably Michael Ignatieff’s on Isaiah Berlin, which led me into the vast, delightful rabbit warren of Berlin’s correspondence.

What book might people be surprised to find on your shelves?

I own books by a number of people who have insulted me in print, but I don’t think it is all that surprising that I do research before taking vengeance.

Of the books you’ve written, which is your favorite or the most personally meaningful?

Volume one of “Kissinger” is the best thing I’ve done. Second prize goes to the first volume of “The House of Rothschild.” Both these books were constructed on a foundation of prodigious research. But I am also very fond of “Empire: The Rise and Demise of the British World Order and the Lessons for Global Power,” because it so infuriated a certain species of second-rate professor of post-colonial studies — though not so much that they actually read the book.

He mentions many more books.

Most of the content was about cooperation, egalitarianism, and gender equality

Friday, January 12th, 2018

Andrea Migliano, an anthropologist at University College London, wanted to know what qualities the Agta — Filipino hunter-gatherers — most value in their peers:

So, her students asked 300 Agta to name the five people they’d most want to live with. They also asked the volunteers to nominate the strongest people they knew; the best hunters, fishers, and foragers; the ones whose opinions are most respected; and the ones with most medical knowledge. And finally, almost as an afterthought, they asked the volunteers to name the best storytellers. That, they assumed, was something relatively unimportant, and would make for an interesting contrast against the other more esteemed skills.

In fact, the Agta seemed to value storytelling above all else. Good storytellers were twice as likely to be named as ideal living companions as more pedestrian tale spinners, and storytelling acumen mattered far more all the other skills. “It was highly valued, twice as much as being a good hunter,” says Migliano. “We were puzzled.”

Fortunately, she had been working with Agta Aid, a nonprofit organization that had been trying to preserve the Agta’s oral stories in written forms. “We asked them if we could have a look at the stories they were collecting, and we realized that most of the content was about cooperation, egalitarianism, and gender equality.” The male sun and female moon divvy up the sky. A pig helps its injured friend — a sea cow — into the ocean so they can race side by side. A winged ant learns that she is not above her other wingless sisters.

These themes aren’t unique to the Agta. They’re also present in around 70 percent of the stories that Migliano compiled from work with other hunter-gatherer groups. “Hunter-gatherers move around a lot and no one has particular power,” she explains. “You need ways of ensuring cooperation in an egalitarian society, and we realized that you could use stories to broadcast the norms that are important to them.” People can use religion to achieve a similar end, enforcing good behavior through fear of a punitive deity. But Migliano points to research suggesting that high gods are a relatively recent invention, which emerged once human societies became large. Small communities like the Agta don’t have them. Instead, they use stories for the same purpose.

The Quiet American and the Ugly American made one flesh

Wednesday, January 10th, 2018

Max Boot’s The Road Not Taken looks back at Edward Lansdale, the model for both The Quiet American and The Ugly American and the major proponent behind the “hearts and minds” approach to counter-insurgency that the US never quite followed:

Born in 1908, Lansdale had, by the age of thirty-three, lived through a family breakdown, adventured on both coasts, and worked as an adman in San Francisco. Having given up a reserve Army commission before World War II, he found a route back in after the attack on Pearl Harbor through the newly created Office of Strategic Services (OSS), the forerunner to the CIA. Lansdale parlayed wartime assignments researching and gathering intelligence on Asian societies from San Francisco and New York into a 1945 assignment to the Philippines.

His next decade is the stuff of counterinsurgency legend. Lansdale bucks the bureaucracy, ignores protocol, and cultivates a deep understanding of the country, its people, and the grievances igniting the proto-communist Huk rebellion. (He also begins an affair with Filipina Patrocinio “Pat” Yapcinco Kelly, which he and Boot credit as an essential ingredient in his success. Boot has many of their letters, which bring freshness and poignancy to his story.)

The Philippines is where Lansdale first pilots what he calls his “whole of government approach” to countering insurgencies and stabilizing friendly regimes. He identifies and grooms an obscure congressman, Ramon Magsaysay, as the country’s savior and promotes his candidacy in what is ultimately a free and fair — though OSS-funded — campaign.

Magsaysay’s slogan — “All-Out Force or All-Out Friendship” — exactly encapsulates Lansdale’s approach. Lansdale had no problem with military force — though he preferred advisers, infiltration, and subversion to large-scale ground troops — or with bribery and intense outside engagement in a nation’s affairs. He twinned this with insistence on developing broad-based political support for partner governments and urged attention to effective government, apparently clean elections, and stringent avoidance of civilian casualties. Washington could achieve those goals, he repeatedly proposed, by going outside its military, intelligence, and diplomatic bureaucracies to send a “small team of winners,” backed at the highest levels, to identify, promote, and support new leaders in the country under threat.

In the Philippines, this plan works splendidly. Magsaysay is popular, the Huks are defeated, Manila institutions seem to grow stronger. Soon Lansdale is off to Vietnam, where he arrives just as the country has been partitioned, an independent government replaces French rule in the South, Ho Chi Minh’s communists do the same in the North, and massive refugee flows are commencing. For the next two years, Lansdale builds his intimacy with South Vietnamese President Ngo Dinh and uses every trick of nation building and skullduggery to advance him at the expense of Viet Cong fighters, warlords, criminal gangs, the French, and, finally, even his own American colleagues. In 1955, when Eisenhower is on the brink of approving a counter-Diem coup, Lansdale successfully reverses these orders.

But the 1955 success is Lansdale’s high-water mark. Vietnam’s Diem doesn’t give Lansdale’s theories of popular legitimacy the same enthusiasm he gives to recruiting warlords. At home, Lansdale gains promotions and extraordinary access to a string of presidents and cabinet officials but suffers a reputation for insubordination and even nuttiness. His career detours into CIA scheming to assassinate Castro, and his later efforts to resuscitate support for Diem fail, with one of his old team members engineering the 1964 coup and Diem’s brutal killing.

When Lansdale finally returns to Vietnam in 1965, he cannot win support for his “hearts and minds” programming either from his American colleagues or the swift succession of military rulers in Saigon. As Marine Philip Caputo explains, “Our mission was not to win terrain or seize positions, but simply to kill: to kill communists and to kill as many of them as possible.”

Ultimately, Lansdale leaves Vietnam in near disgrace and lives half-forgotten in suburban Washington. He resurfaces occasionally — as the target of opprobrium during the Church Committee hearings into CIA misdeeds (including the planned Castro assassination) and as an adviser to Oliver North in the early Reagan years. When Lansdale died, the Nation magazine was one of many to offer intense but mixed eulogies, calling him “the Quiet American and the Ugly American made one flesh.”

Boot argues that heeding Lansdale’s ideas on counterinsurgency, both in specific instances and more broadly in U.S. policy, would have led to better outcomes. Lansdale himself reportedly could not sum up his approach, but Boot’s summary produces three rather simple instructions: Learn (about the society). Like (“identif[y] and cultivat[e] influential individuals sympathetic to American interests”). Listen (instead of lecturing your developing-country counterparts).

Boot marshals sharp, devastating anecdotes to show how Lansdale’s ideas were dismissed or misunderstood by his contemporaries.

[...]

Lansdale himself perfectly exemplifies the core contradictions of the American nation-building project. He sees everything he does as pointed toward democratic institutions and the superiority of representative government — yet his achievements come by hand-selecting personalities and installing them by subverting the rules of democratic governance. While his bureaucratic opponents tend to be skeptical of even the outer forms of representative government in the midst of insurgency, neither he nor they appear to have the plans or the patience to let real local institutions flourish. He castigates his opponents for their failure to perceive the role played by nationalism — but the essence of his successful operations is to reshape governments toward serving American aspirations.

Far from being a dying system

Monday, January 8th, 2018

The New York Times pokes fun at modern monarchists, but admits that they may have a point:

Their core arguments: Countries with monarchies are better off because royal families act as a unifying force and a powerful symbol; monarchies rise above politics; and nations with royalty are generally richer and more stable.

Critics say such views are antiquated and alarming in an era when democracies around the globe appear to be imperiled. The count and his band of fellow monarchists, however, are determined to make their case at conferences, in editorials and at fancy balls.

A recent study that examined the economic performance of monarchies versus republics bolsters their views. Led by Mauro F. Guillén, a management professor at the Wharton School at the University of Pennsylvania, the study found “robust and quantitatively meaningful evidence” that monarchies outperform other forms of government.

Far from being a dying system, the study said, “monarchies are surprisingly prevalent around the world.” They provide a “stability that often translates into economic gains”; they are better at protecting property rights and checking abuses of power by elected officials; and they have higher per-capita national incomes, the study said.

Mr. Guillén says he was “shocked” by the results, which have not yet been published. “Most people think monarchies are something anachronistic,” he said. “They think that modern forms of government are superior and have trouble accepting that monarchies have advantages.”

When he presents his findings, “there is more skepticism in the room than with the average paper,” said Mr. Guillén, who is not a monarchist. “It’s been an uphill battle.”