If it’s Biden, Expect Wholesale Rejection of American Core Values

With this presidential election, American history is hanging in the balance, but not as in the past, where we perceived the implementation of unwanted policies if the wrong candidate should win. In this post-election scenario, a Biden administration is much worse than “unwanted” or “wrong-headed” policies.  To this writer, we are facing a collapse of natural rights as depicted in the Bill of Rights, the curtailing of individual mobility — upward socio-economic mobility and literally restricted travel mobility (to protect the environment under Green New Deal restrictions). If we have a new administration, we are also facing forced vaccinations and curtailment of property rights on an unimagined scale.

Critical Race Theory will be required in curricula in colleges and high schools.  Whites will be strongly pressured thereby to accept that there is endemic structural racism in our institutions, irrespective of what any individuals might think or feel, because of the inherent white privilege in American and Western civilization.  There will be national gun policy, national nutrition policy, national electric and gas controls (not state regulatory agencies), and national gun confiscation (a few types of guns at first, then all guns).  National health care (private doctors only for the very rich) will be pressed upon us.  In foreign policy, there will be re-instatement of the dangerous Iran P5+1 deal, and that in turn will connect with a renewal of the two-state “solution” (that has already failed five times) and a gradual infusion of anti-Semitism masquerading as “fairness for the Palestinians.”

Education will become even more of a monolith.  The charade of Common Core (setting standards of achievement and testing but pretending not to encroach on state control of education as required by the Tenth Amendment) will unabashedly override the Tenth Amendment, and nationwide teaching and curricular requirements will be put in place. 

The centrality of natural rights in our way of life has already begun to unravel.  The rights advocated by the Leftocrats are not rights at all, but preferential laws that advance the lives of some of our citizens at the expense of others under the false rubric of “advancing equality.”  Also, environmental rights means controls over so many areas of our lives that we, in essence, become controlled mannequins, supposedly for our own good.  And “Palestinian rights” in the Middle East is just thinly disguised anti-Semitism.

rights defined and listed in our Constitution are natural rights.  These are “natural” in the sense that they are God-given to the individual.  Just as God gave us nature by creating it, in similar manner, God gave us rights as individuals as part of our “natural” inheritance.  These rights are thus protected against encroachments by government.  Natural rights cannot be removed by passage of law because our Founders understood that law forces us to acknowledge and respect individual rights that exist independent of and prior to law itself.  Governments can prevent certain behaviors and promote others, but government cannot withdraw our natural rights.  To do so is tyranny. There are no specific “protected classes” under natural rights because all citizens are a protected class against encroachment and oppression by government.  A government that fails to recognize that is inherently tyrannical. 

However, the Leftocratic Platform of 2020 seeks to implement a host of “rights.”  This listing is to place a natural rights aura around the various rights enumerated as though they have a high dignity that resonates with our Bill of Rights.  Actually, they are saying rights in addition to natural rights accrue to certain protected classes of persons within our society.

Here is a sample from the Leftocrat platform of the perverse thinking about rights that actually not only fails to protect our rights, but diminishes existing natural rights: “Democrats are committed to standing up to racism and bigotry in our laws, in our culture, in our politics, and in our society, and recognize that race-neutral [gender-neutral is also included] policies are not sufficient to rectify race-based [gender-based] disparities.” 

The selfish, sycophantic authors of the above words know they are advancing a purely demagogic, vote-seeking — not a principled —agenda.  They recognize in the above quotation that there are race-neutral policies now in place that under a natural rights understanding are the only legitimate policies. 

My grandparents came from Russia, where there were laws restricting where they could live, what occupations they could engage in, and how far they could advance in the areas of employment in which they were allowed to participate.  In the USA, when they arrived, there were still individual employers who did not want to hire them because of race.  There were still places that would not sell them real estate.  But the natural rights philosophy of the country, the right to life, liberty, and the pursuit of happiness, freedom of speech, freedom of religion, etc., etc. was rights-neutral and sufficient to make the transition possible. This was not because they were white or straight, but because they could enjoy the liberty inherent in the American way of life.  This liberty is what the Leftocrats seek to dilute or destroy.

Did they need special treatment to prove that America is really a place that accepts and welcomes people?  Should subsidized housing in better neighborhoods have been provided to make their transition easier?  Should they have been guaranteed a minimum income?  Should they have been told they had automatic admission to college and free tuition?  What about my father, who as a young man dropped out of school after 8th grade (free public high schools 9–12 existed even in the 1920s) because his mother had died and he was no longer motivated to achieve?  He went to work before there were labor laws and put in 70- to 80-hour work weeks for years to put a roof over his head, buy food, enjoy an occasional movie or book, or take a girl out for a soda.

What about my grandfather who emigrated here and had six kids?  Is it up to the government to make it up to me as a second-generation citizen that as a young worker and parent, he had so many trials and struggles?  Should the government say to me that because your grandfather was discriminated against in hiring, because he had poor English and few skills, and your father had to work so many excessively long hours for minimal survival, society should make that up to me?  Should I be compensated in some way for the struggles of my grandparents or my own struggles?  Frankly, such a proposition is idiotic.  I am grateful to my grandparents and parents for their fortitude and endurance.  I am grateful for their love.  I am grateful that the U.S. allowed my grandparents to emigrate to this special country.

The Leftocratic platform is not progressive and enlightened.  It is a poorly written, boring, and wicked program projecting tyranny.

E. Jeffrey Ludwig, American Thinker

“Great Spirits” versus “Useful Idiots”By NORA DIMITROVA CLINTON

How was I to resolve the irreconcilable dilemma between my passionate love for scholarship and my gut-wrenching disappointment with those American intellectuals who condoned communist crimes?

Excerpted from the author’s book, Quarantine Reflections across Two Worlds.

“Without freedom of thought, there can be no such thing as wisdom; and no such thing as public liberty, without freedom of speech; which is the right of every man, as far as by it, he does not hurt or control the right of another: and this is the only check it ought to suffer, and the only bounds it ought to know.” – Benjamin Franklin, “Silence Dogood, No. 8, 9 July 1722”

I got my Ph.D. and then my first job as a classics research associate. It was a golden time: I got married, my son was born, and I had an attractive job writing scholarly books and articles and teaching classical languages. I was even fortunate to co-establish a charitable foundation with my husband and provide a modicum of help to my beloved country of birth.

After the completion of my research appointment, whose bliss had endured for seven years, I started applying for professorial positions. I sent but a handful of applications, only for opportunities that truly interested me. Although classics departments had been somewhat spared from turning into ideological conveyor belts promoting modernized Marxist dogmas and penalizing dissenters, a growing contingent of classicists taught unproven subjective theories at the expense of good old-fashioned training in facts, documents, and languages. I had no passion for disseminating such theories, having published extensively in the field of ancient documents on stone.

Finally, a dream job opened up at Berkeley for a tenure-track professorship of epigraphy—the study of writing on hard surfaces. I was invited for an interview and then to deliver a lecture—a delightful experience in a breathtaking paradise on Earth, which beckoned, sun-kissed, luscious, and laid-back, even in January. I ended up being a runner-up for the job, which in retrospect was a blessing in disguise.

While my academic hosts wined and dined me as a promising job candidate, for which I felt most obliged, they invariably took me to the Freedom of Speech Café, where I received a powerful dose of anti-American sentiment. I love and admire America, and this made my blood boil. I politely underscored that freedom of speech was a privilege this country had continually enjoyed; if socialist intellectuals wanted to experience its real absence, they should relocate to a communist country.

How was I to resolve the irreconcilable dilemma between my passionate love for scholarship and my gut-wrenching disappointment with those American intellectuals who condoned communist crimes? My parents had been academics, and I had dreamed of becoming one myself since the age of six. At that age, I wrote my first “dissertation,” which consisted of a title page; ten pages with educational illustrations

I meticulously drew and redrew, accompanied by detailed captions; and a judicious conclusion. The impetus had come from my beloved mother’s Ph.D. dissertation, which she defended at that time. Her example inspired me to produce a dissertation of my own, a term I childishly assumed derived from the word for dessert, since it served as the crowning achievement, the cherry on top of someone’s doctorate. I grew up with a profound sense of admiration for all those “great spirits,” who, according to Einstein’s prophetic adage, “always encountered violent opposition from mediocre minds.” I felt incredibly blessed, at all academic institutions I attended, to have learned from such great spirits, who regarded facts as sacrosanct, while encouraging free thought and curiosity. To them I owe eternal thanks.

How different these honorable scholars and scientists were from the cookie-cutter proponents of pro-communist dogma and anti-American platitudes, who had replaced objective knowledge with ignorant propaganda. While constructive criticism of one’s government stimulates democracy, the Marxist intellectuals at Western universities engage in a destructive rewriting of history that defies the principles of scholarship.

Were these the same duty-bound Americans in whom millions of Eastern Europeans placed their hope of deliverance— that they will “tear down this wall” one day, gallop in on white horses, and rescue us from Big Brother? In 1986, Ivailo Petrov published Wolf Hunt, a profound and intrepid portrayal of the communist persecution of Bulgarian peasants, who lost their land, livestock, livelihood, and often lives. One of the novel’s main characters utters the wishful prophesy that the Americans will come: “If they don’t come in our time, then they’ll come in our children’s or our grandchildren’s time. This world wasn’t created yesterday, it has its way of doing things. What was again will be.” [1] Among Bulgarian dissidents, these words assumed a life of their own, repeated from mouth to mouth—whispered at first, then timidly voiced, and at last boldly proclaimed. My disillusionment with mainstream intelligentsia continued to intensify. One professor I knew, who earned a six-figure salary, was an unabashed self-proclaimed communist, who enjoyed a luxurious house with acres of majestic pines and an emerald pond. He incessantly directed invectives at the United States and sang “The Internationale” at his bon-vivant soirees, after distributing gaudy pink brochures with this dreadful anthem’s lyrics to his unfortunate guests.

The French have fittingly labeled this phenomenon “left caviar” or “champagne socialism.” Just think of George Bernard Shaw, who shamelessly propagated eugenics and genocide, offered to assist Hitler and Mussolini, and lauded Stalin’s extermination camps as though they were a quaint holiday arrangement of voluntary duration. Even more eloquent is the term “useful idiots,” allegedly coined by Lenin to describe Western intellectuals and journalists who were sympathetic to the communist regime, yet despised by its leadership for their naiveté, while being ruthlessly used by it to manipulate free-world media and impressionable young minds. I kept arguing with useful idiots, to the point of painful exasperation, and finally relinquished a successful academic career, appalled by their hypocrisy and ingratitude.

My education and the noble minds who sought to impart their wisdom to me will always be a part of my soul. I never regretted my decision to bid farewell to academia, or rather, what has become of it, and set sail on uncharted seas that guided me to a new vocational harbor I now treasure every day—but let this be the subject of another book.

Read Quarantine Reflections across Two Worlds by Nora Clinton.

The Birth of Cancel Culture and the Death of Education

If today’s poisonous cancel culture is ever to be remedied, the cause must be understood.

When deliberating the origin, most just point to America’s universities and say, “they did it.”  And, clearly, that’s where the programming occurs, but it doesn’t explain why.  

Selwyn Duke recently noted that vanguard leftists have “indoctrinated the young in schools to transform them into foot soldiers in the leftist campaign of civilizational rape.”  Those foot soldiers are today’s cancel culture warriors.

But why did old-time educators morph into purveyors of cancel culture hate?  How did it happen?

The Vietnam War did it.  Or, more precisely, the campus antiwar activities did. 

Most are familiar with the undergraduate student deferments used to dodge the draft in the 1960s.  Less well known were the ones for graduate school, in place until 1968.  Those led to a 3-fold increase in Ph.D. degrees — men only — in the ‘60s compared to the previous decade.  The increases prior to that were a couple percent per decade.

And where are most Ph.D. awardees employed?  At universities.

Since their motivation was to avoid government service, it’s not surprising they would espouse principles not supportive of America.  Their negative views undoubtedly spilled over into their teaching, thereby providing foundational cancel culture training — Woke Philosophy 101; Introductory Victimology 202; Mobology 303: Advanced Bullying — identified as such or not.    

Perhaps even more concerning, though, was another draft dodging option — K-12 teaching deferments.  Guys lacking the academic credentials or financial resources for graduate school could add the education courses necessary to become teachers just to avoid the draft.  Obviously, more students qualified for that dodge than the Ph.D. route.  

How’s that for the wrong motivation to “teach” … to instruct America’s youth?

That gets straight to the point Duke made about “indoctrinated the young in schools.”  And, appallingly, this has been going on now for a half century.

Having anti-America messaging in the classroom at an early age would certainly make the kids more receptive to woke cancel culture programming in college.  Since many draft dodgers probably taught for 30-40 years, that’s a lot of brainwashing of America’s hope for the future.

Not much hope there.  Of course, these were males only; women weren’t eligible for the draft.  Equal rights weren’t totally equal back then.

Nonetheless, woke proselytization — K-12 through terminal advanced degrees — likely met all prescribed equal opportunity parameters; i.e., both men and women imparted cancel culture loathing.  However, on the female side, my analysis is more qualitative.  I can’t explain why women were so vested in the cause at the time, despising America and all those who served. 

My introduction to the female “hate America” mentality occurred soon after returning from Vietnam while I was finishing my undergraduate degree.  Enjoying a beer in a college bar, a coed noticed the small American flag on my jacket.  She pointed at it saying if I had any idea what war was all about, I wouldn’t wear it.

Considering I had (still have) a piece of shrapnel in my left lung, I suggested I might know a bit more about war than she did.  Instantly, hatred burned in her eyes — she visibly despised my very being.  That look has stayed with me 50 years.

How could someone hate me — in the blink of an eye — for being drafted and damned near dying in Vietnam?

If that was the only time it happened, I’d write it off as an anomaly, but there were multiple instances that same year.  It even occurred two decades later at the university where I was a faculty member.  I was having a cordial conversation with the head of human resources when she found out I’d been in combat in Vietnam.

Bam!  It was as if I’d spit in her face; rabid rage flashed in her eyes.

Why?     

Regardless, Vietnam draft dodgers and allied haters of those who serve assumed control of U.S. universities decades ago.  They and their trainees vilify America and American patriots, making national pride an alien concept on most college campuses.  The few remaining won’t hold out much longer.

Woke cancel culture is the haters’ venomous creation and developing an antivenin won’t be easy.  

First, freedom-loving Americans must stand their ground and refuse to be cancelled.  The hate-filled woke can only function in mobs; individually they’re cowards.  Confront them and they’ll have no power. 

Fixing America’s education system will be a long war of attrition at best, but knowing the cause is essential to achieving the desired outcome.  And success will come down to basic supply and demand economics — education consumers not spending their money at grossly anti-America universities.  All have anti-America faculty, but some fewer than others.

It’s the almighty tuition dollars, folks.  You control those payments, so control them!

R.W. Trewyn, PhD has been a university faculty member for 42 years, working in central administration the past 26 years.

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True Learning Starts With Real Mentorship

Shannon Watkins

DEC 21, 2020Shannon Watkins

There’s a chasm between the purpose of a liberal arts education and how many colleges and universities actually operate. Throughout academia, excessive value is placed on efficiency, research publications, and prestige—things that are, at best, ancillary to a liberal education’s central purpose of growing in wisdom and pursuing truth.

Consequently, instead of focusing on nurturing students’ intellectual and moral development, much of the modern academy functions as a business that sells a product (credentials) to consumers (students), with professors dedicating most of their time to pursuing their own narrow research interests.

Many professors are content with this arrangement. And why wouldn’t they be?

Higher education’s current structure doesn’t incentivize professors to be excellent and attentive teachers. Instead, academics’ job stability and professional prestige is much more dependent on producing a steady output of “original” research than on mentoring students—no matter how obscure or arcane their subject of inquiry might be.

Some professors, however, prefer academic settings that prioritize teaching over research. One such professor is Zena Hitz, a classical philosopher at St. John’s College in Annapolis, Maryland. She is the author of Lost in Thought: The Hidden Pleasures of an Intellectual Life, which came out in May 2020.

On November 17, Hitz was a guest speaker at an online event co-sponsored by Duke University’s Arete Initiative at the Kenan Institute for Ethics and by Yale University’s Elm Institute. The Elm Institute’s scholar-in-residence, Peter Wicks, moderated the conversation.

Wicks began the event by asking Hitz to elaborate on her conception of the “intellectual life.” In response, Hitz said that the intellectual life is about thinking, pondering, reading, contemplating—using one’s mind—for its own sake. In other words, the act of learning is “something grand or lofty” and intrinsically worthwhile, not merely a means to an end.

Unlike many scholars, Hitz experienced two very different models of education in her academic formation. Her experiences prompted her to think deeply about the nature of the intellectual life and how the modern-day academy often inhibits its development.

As an undergraduate, Hitz attended St. John’s College (where she now teaches). St. John’s is a “great books” college where students’ education is dedicated to reading a common curriculum of the great works of the Western canon, as well as studying language, science, mathematics, and music. There, professors are called “tutors” and their primary role is to help facilitate students’ understanding of the material.

According to the college’s website, “there are no large classes, teaching assistants, or introductory lectures; conversation among students and faculty is the heart of every class at St. John’s.”

Hitz recounted how St. John’s nurtured the love of learning and reading that she’d had throughout her childhood, “but in a much more strict way.” The education she received at the college helped her develop good intellectual habits such as persevering through difficult readings and asking a lot of questions.

She concluded that schools like St. John’s foster true learning by placing a heavy emphasis on mentorship and student-led inquiry.

After graduating, Hitz studied classics and philosophy at Cambridge University and the University of Chicago, and completed her PhD at Princeton University. She later went on to teach at McGill University, Auburn University, and the University of Maryland-Baltimore County.

Unfortunately, Hitz found that St. John’s student-centered and intellectually rigorous approach to education was somewhat of an anomaly in the higher ed landscape.

At the other universities, for example, there were significant pressures on professors to dedicate the bulk of their time to resume-building, not working with students.

On the one hand, Hitz said she enjoyed her professional training as a philosopher because it allowed her to delve deeper into her field. Yet, at the same time, she disliked how she became a part of an institution that didn’t seem to sufficiently value “learning for its own sake.”

Hitz said that her work as a scholar seemed to be more about climbing the “professional status ladder” and appearing impressive, instead of earnestly engaging in “that core human activity of seeking to learn and understand for its own sake.” She admitted that she became so wrapped up in achieving professional prestige that she started to forget about the fundamental questions that drew her to the profession in the first place.

Hitz also expressed dissatisfaction with the large class sizes she encountered at several universities, explaining that “the large lecture hall was not suited to the type of learning that I had received as an undergraduate, that [I wanted to] pass on to my students:”

Most of what I was doing was [condensing] knowledge into bullet points and spitting them out. And when students spat them back to me I would give them either a B+ or A- depending on how well they did it.

To Hitz, teaching students in that fashion didn’t seem conducive to a genuine intellectual life—for either the instructor or the students. Somewhat disillusioned, she left academia for a period of time. But after a few years, she came back and began teaching at St. John’s College.Higher education’s current structure doesn’t incentivize professors to be excellent and attentive teachers.

Although St. John’s provided Hitz with the rich intellectual atmosphere that she craved, she emphasized that it isn’t the only institution where one can receive a meaningful education. She noted that there are other “safe havens” in the university community, such as some small liberal arts colleges, that facilitate intellectual development and are outside of the “achievement machine” built into many universities.

Another “safe haven” Hitz pointed to was the co-host of the event, the Elm Institute. Located near Yale University, the Elm Institute is “an intellectual and cultural venture dedicated to examining and cultivating the ideas, values, and practices that sustain flourishing societies.”

As for mainline colleges and universities, Hitz noted that not all hope is lost. She said that “there’s tons of real learning” that’s offered in universities, it’s just that it’s “hidden and hard to find.”

“Unfortunately, it’s sort of a matter of luck and hearsay as to how you find your way into those pockets, but they’re there,” she said.

In conclusion, Hitz offered a few recommendations on how colleges and universities can be more faithful to their educational mission. First, she said it would be wise for universities to shift away from their over-emphasis on research and focus more on teaching and interacting with students. One way institutions can do this is by incentivizing good teaching, such as offering more teaching awards.

Furthermore, Hitz stressed that teachers need to model the intellectual habits they want to see their students develop. She believes that the most important thing professors can model for their students is to learn in front of them, in the classroom—to “model learning, not just expertise.”

“To share with your students the questions that, to you, feel open, so that they can see that not everything is sound bites and slogans and digestible pieces—bullet-points for the Powerpoint presentation,” she said. In addition, they should model “a certain kind of seriousness, a commitment to certain kinds of ideals.”

Doing so, in Hitz’ view, won’t only benefit students, it will enrich professors’ own intellectual life and academic pursuits.

Shannon Watkins is senior writer at the James G. Martin Center for Academic Renewal.

Hong Kong Student Protests

The differences between student-led movements in this country and in Hong Kong are striking. One need look no further than their respective demands and the ideas that animate their protests.  When American college students are moved enough to organize, they are almost always calling for more “freebies,” not more freedom, as the courageous students today in Hong Kong are doing. The students in Hong Kong are speaking truth to serious power, with all too serious consequences for questioning and challenging their ruthless masters in Beijing.  When the Hong Kong protests have subsided, those lucky enough to avoid imprisonment will likely face a bleak future.  With their government dossiers stamped “Counterrevolutionary” or “Traitor,” their once-bright job prospects and promising careers will, in many cases, have evaporated. Continue reading