Gen Z

Joe Moran writes:

Post-millennials can quickly convey their pleasure or displeasure through memes. They use emojis as a ‘social lubricant’ and bracket words with asterisks and tildes for emphasis and irony. Whether they write ‘k’ or ‘kk’ to mean ‘OK’ is charged with meaning. The first is curt; the second is cheerful and casual, a way to temper the brusqueness of the single letter. These tonal shadings matter because post-millennials like to state their intentions clearly. Self-labelling, especially of fine-grained sexual and gendered identities, has become an ‘imperative’. They think it important to be themselves, to admit their struggles and vulnerabilities, to say what they mean. In the iGen Corpus, a digital data bank compiled by Ogilvie of seventy million words used by post-millennials, terms such as real, true, honest and fake occur far more often than in general language use.

According to Katz et al, in a world where so many things compete for their attention, the students they interview worry about allocating their time efficiently. They dislike email, finding it laborious compared to texting and messaging. ‘If it’s a professor you don’t have a close relationship with, you have to say, hi professor whatever, I’m in your class or I’m interested in this blah blah blah,’ one student says. ‘You have to kind of frame it.’ Several of the students surveyed watch recorded lectures at triple speed – not just to save time, but to help them concentrate. And yet nearly all the students interviewed for the book say that their favourite mode of communication is ‘in person’.

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Chip War: The Fight for the World’s Most Critical Technology

From LROB:

* Shockley was a terrible manager and a passionate racist, who devoted his post-Nobel decades to publicising home-brewed theories about ‘dysgenics’ or genetic degradation and racial differences being a form of natural ‘colour-coding’ to warn about low intelligence.

* Miller cites the example of the Thanh Hóa Bridge, a vital transport artery in North Vietnam, which in 1965 was the target of 638 bombs, every one of which missed. Seven years later, the TI chips were incorporated in the same bombs, and the final set of air raids, on 13 May 1972, destroyed the bridge – a confirmation of the importance of the new technology in war, even if it was broadly ignored in the context of the US defeat. (The other wider significance of the Thanh Hóa Bridge was that the first big raid there was the occasion for an aerial dogfight in which the US, to its astonishment, lost a number of its most advanced aircraft to Vietnamese fighters. That shock to the system eventually led to the foundation of the fighter school memorialised in Top Gun, which in turn led to the 2022 sequel which was such a big-screen success that Steven Spielberg recently told Tom Cruise his movie had ‘saved the entire theatrical industry’. It’s the Thanh Hóa Bridge’s world – we’re just living in it.)

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The Reaction Economy

From the LROB:

* Talent shows such as The X Factor and Strictly Come Dancing revolve around the facial reactions of celebrity judges; figures such as Simon Cowell are specialists in the manipulation of an eyebrow or the spontaneous look of surprise. Seasoned characters such as Piers Morgan are cynically aware that what will keep them in the spotlight is the force, distinctiveness and watchability of their knee-jerk responses, which are essentially designed to ignite reaction chains.

We have no term for this type of celebrity or authority, one who successfully maintains an influential public position through a capacity and willingness to react in spectacular ways. The public reactor is in part a descendant of the Greek chorus, which would share the stage with the actors in a play, responding to events as they unfolded. An exaggerated capacity to react has been a significant factor in the fortunes of many unlikely political leaders in recent years. Donald Trump’s affective state is one of seeming constantly on the edge of losing his temper. He appears braced for an angry encounter at any moment, something that has added a sense of danger and excitement to his political career. Boris Johnson, by contrast, always appears to be on the verge of bursting out laughing.

* Those with a pronounced and visible capacity to be publicly enraged or publicly amused (it is Nigel Farage’s distinction to appear forever angry and amused at the same time) have been central to politics in the last decade, and to the ‘populist’ upheavals that have afflicted liberal democracies. The continually enraged or amused political leader appears to serve as a representative, or emotional prosthesis, for those whose hostility to contemporary politics otherwise has no outlet. Rage and laughter have also acquired important political and critical functions in this digital public sphere, where they animate the denunciation of political and economic systems in a context where the formal or ‘mainstream’ mechanisms of evaluation and judgment have come to seem rotten.

* Where the conservative seeks to temper the ambitions of the progressive and to highlight contingent sources of social solidarity (such as religious community or cultural identity), the reactionary seeks a more wholesale reckoning with modernity, angrily stripping away its delusions and falsehoods. For the true reactionary, the establishment (as cherished by conservatives) is too weak, too complacent, to resist the threat of progressives and revolutionaries. A more aggressive right-wing agenda is needed, which would reverse not only the gains of the left, but the long decline of the establishment that opened the door to the left in the first place. For the reactionary, the ordinary conservative has been asleep at the wheel.

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The Permeable Self: Five Medieval Relationships

From the LROB:

* The self Margery describes is different from our modern understanding of that word, however, and not only because she appears, with perhaps feigned humility, as a mere ‘creature’. As Barbara Newman shows in her brilliant new book, medieval Christians understood themselves to be interconnected to an extent that would surprise many people today, at least in Western cultures. Their minds and hearts were legible to other people as well as to God and the devil, and they saw themselves as vulnerable to interference from human and supernatural forces, to both good and bad ends.

This ‘porous selfhood’ was modelled on the Christian doctrine of coinherence, the notion that the three persons of the Trinity dwell in one another simultaneously. The idea extended to humankind, too, since people were understood as participating in the mystical body of Christ and, by extension, in one another. Paul summed it up in Corinthians 15:22 when he wrote that ‘as in Adam all die, even so in Christ all shall be made alive.’ Newman leans heavily on coinherence, arguing that it extended to relations between people even in secular contexts such as romantic love. One of the attractions of coinherence is the ethical imperative it carries, recognised by thinkers including Ludwig Feuerbach and Desmond Tutu: if human beings are interconnected, then an injury done to one is an injury done to all. But Newman’s medieval case studies also suggest a more troubling possibility: that a person’s sense of self can dissolve under the pressure of external interference both demonic and divine.

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The Tucker Realignment

Ross Douthat writes:

* The newer (and especially, younger) right is defined by a politics of suspicion — a deep distrust of all institutions; a comfort with outsider forms of knowledge and conspiratorial theories; a hostility toward official mouthpieces and corporate-governmental alliances; a skepticism about American empire and a pessimism about the American future — that used to be much more the province of the left.

And for six years, up until his sudden firing this week, Tucker Carlson’s prime-time hour at Fox was the place to watch this transformation happening.

The master key to understanding Tucker Carlson’s programming wasn’t ideology; it was suspicion.

* Which is why his show was the farthest right on cable news but also sometimes the farthest left. You could assemble a set of Carlson clips — encompassing everything from his frequent interviews with Glenn Greenwald to his successful opposition to a U.S. conflict with Iran in 2019 and 2020 — that made him seem like a George W. Bush-era antiwar activist given a prime-time show on Fox by some mischievous genie. You could assemble a similar array in which he sounded left-wing notes on economics.

These forays were not in tension with his willingness to entertain the far right’s “Great Replacement” paranoia about immigration or fixate on a possible F.B.I. role in instigating the Jan. 6 riot. They were all part of the same hermeneutic: For any idea with an establishment imprimatur, absolute suspicion; for any outsider or skeptic, sympathy and trust. It didn’t have to be political or contemporary, either. The U.F.O. mystery? He was there for it. The Kennedy assassination and the C.I.A.? He had questions.

His Covid coverage was a notable example: At a time when the public health and political establishments weren’t taking the coronavirus as seriously as internet alarmists, Carlson was willing to issue dire warnings, to break with the partisan optimism of the other Fox hosts, even to make a pilgrimage to Mar-a-Lago to force Donald Trump out of his denial. But once the establishment went all-in on Covid restrictions, he swung all the way the other way, elevating not just criticism of shutdowns and vaccine mandates but the full anti-vaccine case.

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Cut-price coronation: Why King Charles shouldn’t modernise the monarchy

From the Sydney Morning Herald:

* The British monarchy, like every other monarchy, lives or dies on its respect for tradition – that handing down of customs from generation to generation. By snubbing process and protocol in petty ways, the King shows scant respect for his predecessors. He also denies his subjects the chance to take their place in a great human chain that spans the centuries.

* Crowning is thus a sacred Christian liturgy, but in England it has also long since been a rite of contract. Kings since Henry I in 1100 have sworn oaths in front of their people to uphold their laws. The rule of law. It is surely right that Charles formally acknowledges his solemn duty to guard it in front of all of us.

* Making monarchy cheaper is unlikely to sway those who dislike it – and would abolish it – but it risks alienating those who do buy into its religious character or constitutional significance. The better lesson Charles could learn from pageantry’s novelty is this: it was developed at the dawn of the democratic age precisely because it gave the people who loved his great-great-grandfather the sort of spectacle they were asking for.

Charles will not generate much good long-term PR by taking the fun or the majesty away. Not even for having spared us the exquisite irony of Harry performing fealty to him on his knees, as would have happened under the old rite.

* No. Instead, we’re told this will be an inclusive coronation with multi-faith elements and all kinds of other nods to the diversity of modern Britain and the Commonwealth.

I’m sorry, but a coronation is inherently exclusive. The whole thing is predicated on the idea of investing office and authority in a firstborn male simply because he is those things. No other attributes or qualities required.

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Seduced by Story: The Use and Abuse of Narrative

From the LROB:

* It isn’t just that everyone now has a story; it’s that everyone is a story. Who you are is the narrative you recount about yourself. Whether the life history of someone forced into sex work reflects their true self, or whether self-narration might also be self-deception, are questions that seemingly don’t trouble this line of argument. What if someone tells contradictory stories about themselves? How do you decide which tales are true?

* Everyone these days is on a journey, which can lend some provisional shape to lives without much sense of direction. Humanity was also on a journey in medieval times, but it was a collective expedition with an origin, well signposted stages and a distinct destination. The Enlightenment notion of progress was more open-ended: to imagine an end to human self-perfecting was to deny our infinite potential.

* If you can carve your own path to the grave these days, it is because grand narratives of this kind have crumbled and can no longer constrain you. Journeys are no longer communal but self-tailored, more like hitchhiking than a coach tour. They are no longer mass products but for the most part embarked on alone. The world has ceased to be story-shaped, which means that you can make your life up as you go along. You can own it, just as you can own a boutique. As the current cliché has it, everybody is different, a proposition which if true would spell the end of ethics, sociology, demography, medical science and a good deal besides.

* …myths are fictions that have forgotten their own fictional status and taken themselves as real. Liberals like Brooks fear being imprisoned by their own convictions, or oppressed by the convictions of others; the ideal is a cognitive dissonance in which one believes and disbelieves at the same time…

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VF: The Medical Medium and the True Believer

From Vanity Fair:

When Stephanie Tisone met Anthony William, a cult-famous, self-billed clairvoyant, she felt an instant connection. Her belief in his abilities was unwavering. Her life would never be the same.

…William has said that negative energy can be a source of disease and that he can teach you to clear it; that he can give followers emotional support to rewire their brains and souls after post-traumatic stress disorder from long-term illness; that he can speak to the entity he calls the “Spirit of Compassion” on their behalf. He has said that his information is decades ahead of science, that he knows if objects are hidden in the walls of old homes, and that he fell into a long coma after running past a chemical spill from an overturned truck. His former associates say that much of his follower base is made up of women dealing with chronic illness and pain.

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Hayek: A Life, 1899-1950

From LROB:

Hayek was crossing the Atlantic, under radio silence, when the Reader’s Digest article appeared. He had been anticipating a relaxed promotional tour of a handful of American universities, but when he landed in New York he found that he was suddenly famous, and his publishers had booked him for a string of town hall meetings and radio shows. He didn’t like being ‘pressed into public lecturing’, but soon grew accustomed to people who, as he put it, ‘were enthusiastic about the book but never read it’. When he told them about the dangers of state intervention they responded with warm applause, but when he went on to argue that governments should ‘step in where competition cannot possibly do the job’ (financing hydroelectric power for example) and implement a ‘plan for competition’ (including ‘unemployment insurance’ and a ‘minimum-wage law’), he noticed that ‘the temperature of the room went down at least ten degrees.’

When Hayek returned to Britain he set about raising money for an international conference to carry on the work of the prewar Paris symposium on neoliberalism. The conference took place in the spring of 1947 at a hotel in the Swiss village of Mont Pèlerin, with Hayek guiding some forty participants – including an ambitious young American called Milton Friedman – through a long agenda, under the wary gaze of Ludwig von Mises. They agreed to create a permanent organisation called the Mont Pelerin Society, dedicated to the proposition that a ‘free society’ depends on ‘market-oriented economic systems’; but they stopped short of committing themselves to pure laissez-faire capitalism, which led Mises to storm out, denouncing them all as ‘a bunch of socialists’.

The fact that the Mont Pelerin Society is still going after 75 years testifies to Hayek’s organisational skill.

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Off His Royal Tits

Andrew O’Hagen writes:

Penguins​ are super-parents. When the female provides dinner she doesn’t just reach for the pesto but launches herself into the treacherous, icy depths, returning with a stomach full of half-digested fish to be spewed down the gullet of her needy chick, His Fluffy Eminence, who is then installed in a creche so protective it makes the average nursery look like the workhouse in Oliver Twist. Yet, even for penguins, rejection comes: after the winter huddling and the pre-fledge commutes, the deep dives and the exhausting feeds, the mother will waddle off across the tundra, never to be seen by her children again. Abandonment, we understand, is not the deranging catastrophe that wrecks the child’s system of trust, but the crowning achievement of good parenting.

Humans tend to take the whole waddling away thing quite badly. ‘When a child feels abandoned,’ D.W. Winnicott writes in The Child, the Family and the Outside World, he

“becomes unable to play, and unable to be affectionate or to accept affection. Along with this, as is well known, there can be compulsive erotic activities. The stealing of deprived children who are recovering can be said to be part of the search for the transitional object, which had been lost through the death or fading of the internalised version of the mother.”

* Prince Harry’s mother died when he was twelve years old, and his search for the transitional object has been messed up ever since. In Tom Bradby’s interview with him for ITV, after Harry describes the crash in Paris he immediately speaks of not wanting the same thing to happen to his wife. ‘Shooting, shooting, shooting,’ is the way this ex-soldier describes the actions of the paparazzi that night. He has always believed that Diana was murdered by careless journalists pursuing her for personal profit, and he wants to get rid of these death-eaters before they get anywhere near his wife and children. Journalism for him is a profession opposed to truth. This seems so obvious to him that it acts as a gateway drug to everything else he believes. The art of biography appears to the prince to be a pane of clear glass through which the truth will finally be revealed to the reader. So here it comes: The Corrections by Harry Windsor, a postmodern social novel in which the author will confront the twisted evils that harass civilisation and be a living antidote to the poison spread by the Daily Mail. It’s an impressive scheme of outrage. Harry’s truth is a cartoon strip of saucy entertainments and shouty jeremiads masquerading as a critique of the establishment, and it simply couldn’t be more riveting. His truth – ‘my truth’ – is much better written than the Mail, though guddling in the same sad bogs on the same dark heaths of human experience. Really funny, though.

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