In this bleak new landscape, strivers haven’t disappeared—they have simply reoriented themselves around a new set of values that bolster their class position in less noticeable ways...
This new elite is typified by the brownstone-dweller traipsing through Whole Foods with a yoga mat peeping from the top of her NPR tote; the new Prospect Heights mother who stops in at the lactation consultant before her Y7 class; the tech startup employee with the neatly trimmed beard and Everlane button-down who announces on Facebook that he’s “bumping the new Kendrick.” They buy green cleaning products, ethically made clothes, and small-batch everything. They aspire, says [public policy scholar Elizabeth] Currid-Halkett, “to be their version of better humans in all aspects of their lives.”...
The suggested term is the "aspirational class."
It encompasses both the well-off partner in the law firm and the liberal arts school graduate working as an unpaid publishing intern, so long as both know to consume the same organic farmers market berries, discuss the latest Rachel Maddow segment, and quote lines from the musical Hamilton....
[M]embers of this elite often come to view their station in life as ethical and deserved, unaware of the ways in which their spending patterns exacerbate class stratification.... “Quite frankly,” writes [economist Tyler] Cowen, “those are parts of America where people feel very good about themselves.”...
[Hillary] Clinton’s was a campaign tailor-made for and by the aspirational class... But it was the Democrats’ pitiful rejoinder to Trump that could serve as a mantra for the complacent class: “America is already great.”
So... the people who 3 decades ago would have been crass strivers in danger of seeing how hateful and hollow they were are now softly mellowed and well-cushioned with self-love and only troubled by how horrible those other people are.
"We’re in a period now where young people are being processed for the universities, and the gender norms are said to be that gender is a construct. It is simply the product of environmental pressures on people. There’s no... nothing in the body...."
Said Camillle Paglia, in a conversation with Tyler Cowen, who'd asked here "For America, what should an ideal of masculinity look like now?"
COWEN: We have a big culture. Not everyone goes to university, thank goodness. You can go to a NASCAR race and a few of the people there have not been to the Ivy Leagues.
PAGLIA: Working class culture retains an idea of the masculine. There’s absolutely no doubt about that. But, with that, comes static. So you have to have strong women in order to deal with masculine men. That is why masculinity is constantly being eroded, diminished, and dissolved on university campuses because it allows women to be weak. If you have weak men, then you can have weak women. That’s what we have. Our university system, anything that is remotely masculine is identified as toxic, as intrinsic to rape culture. A utopian future is imagined where there are no men. We’re all genderless mannequins. The movie The Time Machine is like one. We’re moving toward that, the Eloi. That’s how I see the upper middle class graduates of the Ivy League. They’re the Eloi. They’re completely bland. They have no ideas. They all get along very well with each other because they’re nothing. They’re eating their fruits which are given to them by the Morlocks, or the industrial class. That’s how I see the future — unfortunately. I began my career talking about androgyny and talking about the imaginative complexity of androgyny and how the artist and the shaman and the prophet have this androgynous component. But today’s androgyny, it’s just boring....
Here's the precise clip (from the middle of an hour-and-a-half conversation):
I encountered the conversation because a few days ago, a commenter, Kit Carson pointed it it out because of something she said something about travel that seemed, to him, "althouse-like": "I’m like Huysmans’s aesthete, des Esseintes. I am not a great fan of traveling. I just feel like it’s become too onerous. No, I’m a mind traveler."
The pleasure of travel, which only exists as a matter of fact in retrospect and seldom in the present, at the instant when it is being experienced, he could fully relish at his ease, without the necessity of fatigue or confusion, here in this cabin....
Movement, after all, seemed futile to him. He felt that imagination could easily be substituted for the vulgar realities of things.... One could revel... in long explorations while near one's own fireside, stimulating the restive or sluggish mind, if need be, by reading some suggestive narrative of travel in distant lands.....
The secret lies in knowing how to proceed, how to concentrate deeply enough to produce the hallucination and succeed in substituting the dream reality for the reality itself.
Artifice, besides, seemed to Des Esseintes the final distinctive mark of man's genius. Nature had had her day, as he put it. By the disgusting sameness of her landscapes and skies, she had once for all wearied the considerate patience of æsthetes. Really, what dullness! the dullness of the specialist confined to his narrow work. What manners! the manners of the tradesman offering one particular ware to the exclusion of all others. What a monotonous storehouse of fields and trees! What a banal agency of mountains and seas!
Kit Carson may have thought Paglia sounded like me, but Paglia proclaimed that she was like Des Esseintes. Reading the text, I wonder if Paglia really intended to seem to be finding nature dull and boring and best replaced by artifice and imagination. Paglia tends to recommend that brainy folk get out of their cloisters and into the real world, and I don't think she looks down her nose at "the vulgar realities of things."
In fact, the part of the conversation that interested me most, about the draining of masculinity from the loftier realms of American culture, bemoans the lack of experience living in the world, living — as she put it — in the body. That's why she talked about the Eloi. Here's the scene with the fruit-eating:
"I'm going back to my own time. I won't even bother to tell of the useless struggle, the hopeless future. But at least I can die among men!"
What Paglia said that interested me most was that "masculinity is constantly being eroded, diminished, and
dissolved on university campuses because it allows women to be weak." That's a variation on something I've been thinking lately. In my way of looking at it, "allows" is the wrong word. I think we need to consider whether masculinity is constantly being eroded because it serves the purpose of making women weak.
"I call this the 'fallacy of mood affiliation,' and it is one of the most underreported fallacies in human reasoning. (In the context of economic growth debates, the underlying mood is often 'optimism' or 'pessimism' per se and then a bunch of ought-to-be-independent views fall out from the chosen mood.)"
Was I saying the same thing? Not exactly, but there is some resemblance. Cowen's idea is that people — for some reason (I don't see him exploring why) — have a preference for the way they want to feel, and then they pick the ideas that give them that feeling. I'm saying people have a preference for feeling comfortable in the social environment where they find themselves and so they affect or adopt the ideas that are shared by others around them. That is, I'm specifying one preferred feeling — social comfort — and ascribing it to nearly everyone. And I'm saying that the ideas that follow on are simply the group's shared ideas. I was talking about how ordinary people haven't thought through these ideas and don't want to. The ideas didn't arise within their minds at all. What came from them is the desire to be liked and loved and included. Cowen's fallacious thinker is generating the ideas from within, but the generation process is influenced by the feelings the thinker desires.
Morris considers a wide variety of cases, including the Roman Empire, the European state during its Renaissance rise and the contemporary United States. In each case there is good evidence that the desire to prepare for war spurred technological invention and also brought a higher degree of internal social order.
... Ms. Paglia heats things up considerably by drawing a flashy assortment of extreme conclusions from her basic premises. Not only does she praise ''the spectacular glory of male civilization,'' she flatly rejects Rousseau's vision of ''benign Romantic nature'' and its offspring, ''the progressivist strain in nineteenth-century culture, for which social reform was the means to achieve paradise on earth.'' Feminism, she claims, is ''heir to Rousseau'' in that it ''sees every hierarchy as repressive, a social fiction; every negative about woman is a male lie designed to keep her in her place. Feminism has exceeded its proper mission of seeking political equality for women and has ended by rejecting contingency, that is, human limitation by nature or fate. . . . If civilization had been left in female hands, we would still be living in grass huts.''
Now that I've gotten this far afield, I feel I must note that Tyler Cowen had nothing to say about the rise of women in the modern West.
Reviewers from Paul Krugman to Tyler Cowen — who seldom agree on much — have panned the launch. If you need to be personally convinced, just check out this example. Yikes.
I was going to post about that very example when I noticed it yesterday...
"... with the rant on [Stephen] King and the intelligent bow to Tyler Cowen who rejects the push-button of good v. evil stories for his preferred superior push-button of having a higher IQ, superior to schmucks frozen in hell with lower IQ’s. The higher IQ test (the end-all criterion for the real hot smarties) juxtaposed against the raw animalistic gaia rant really scared me – until I saw what I felt (I may be wrong about this) was the point, er the two points, er the three points, (I can’t count higher than three, so I must stop here) – expressing palpable bitchery (that had to feel primally good) to provoke exactly the binary good v. evil reaction that Cowen criticizes – whether Cowen is right or wrong is not the issue, because simple rightness or wrongness is not the test – when it’s not the test."
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