Real Life

by Patrick Appel

Nige rejects the notion that gritty books with unhappy endings are somehow more real:

[T]here is nothing more innately real in a relentlessly bleak narrative than in one that ends happily. Almost everybody's life contains (often intermixed) bleak narratives and happy narratives, even happy endings (necessarily provisional) – are the former narratives any more 'real' than the latter? Surely not, and the will to regard them as more real seems to me to be related to the bleak scientistic reductionism that insists on telling us what is 'really' going on when, say, we fall in love or enjoy a work of art.

Mercy For A Mass Murderer?

by Chris Bodenner

Chuck Colson sparked a flurry of commentary over his insistence that Scotland "made a mockery of justice" when it released the Lockerbie bomber back to Libya. He writes:

Surely there are appropriate ways to show mercy — even to a terminally ill mass murderer: Scotland could have given him palliative medical care, could have allowed family visits, or even arranged for family to stay with al-Megrahi during his last days. In his essay, "The Humanitarian Theory of Punishment," Christian writer C. S. Lewis argued that we ought to punish people for no other purpose than just deserts, and in so doing, we recognize that humans are free moral agents, responsible for our actions. That's why Lewis wrote, "To be punished, however severely, because we have deserved it, because we 'ought to have known better,' is to be treated as a human person made in God's image."

One commenter counters:

While I think I somewhat understand the sentiments involved, this act by Scotland is what the Bible calls Grace. A wonderful opportunity to show to a Muslim country that the God of the Bible is different than the God of the Koran. Not eye-for-eye tooth-for-tooth justice, but undeserved grace for one man who (according to Scottish Justice Secretary Kenny MacAskill) has already had a death verdict "that […] has been brought upon to him by a higher power." MacAskill recognizes that vengeance is the business of the Almighty who will repay injustice (Rom 12:19).

Yes, the festivities in Libya are totally inappropriate, but the actions of the Scottish government reflect the teachings of Jesus. What a testimony! And isn't it then very interesting that most critique comes from a nation that calls itself Christian? A nation that has lost the right to lecture others about justice since Guantanamo Bay! […] It is not about what the person or nation receiving the mercy does with it, it is about the one giving it.

Personally, I'm with Colson. But the commenter raises some interesting points, namely the last one. And it's always worth recalling that one of our most openly Christian presidents, W., was the least compassionate governor in the history of the United States – at least if you go by the number of executions.

Update: Turns out Scotland's "compassion" may have actually been a deal for oil.

Love in a Time of Feminism

by Conor Friedersdorf

Kay S. Hymowitz writes that "the dating and mating scene is in chaos. SYMs of the postfeminist era are moving around in a Babel of miscues, cross-purposes, and half-conscious, contradictory female expectations that are alternately proudly egalitarian and coyly traditional." For example, "The cultural muddle is at its greatest when the dinner check arrives. The question of who grabs it is a subject of endless discussion on the hundreds of Internet dating sites."

The horror! If only all women approached dating in exactly the same way, their every behavior conforming to a rigid society-wide consensus. But wait. I have my own preferences about the social norms that go along with dating. What if the rigid norms adopted for the sake of consistency didn't happen to align with them? It's almost as if women and men benefit from a more dynamic dating scene where people conducting themselves basically as they see fit search out other people who share the same preferences. "Does dinner and a movie sound like an awful first date to you too? Great, let's get a drink and revel at living during an era when protocol doesn't dictate that we experience that hell — never mind walking down country lanes with our respective families following 10 paces behind us — every time we want to meet someone new!" 

One thread running through Ms. Hymowitz's piece is that confusion in the dating and mating world is due in part to feminism. That is a subject that the blogosphere isn't very good at discussing in measured tones (though there are exceptions). What I expect is that one kind of very angry person will argue that obviously feminism has RUINED EVERYTHING, whereas another kind of angry person will reply that how DARE you say that feminism has had ANY bad consequences. (If you aren't the kind of writer who routinely uses all caps I am not talking about you.) 

What a pleasure to instead see a response by Will Wilkinson, whose intelligence and clarity I just marvel at sometimes. He writes:

…the phenomenon Hymowitz describes is real enough. Rapid social change inevitably makes it harder to coordinate expectations. If it is a change worth having, then the pains of adjustment are worth it. Period. That doesn’t mean those pains are unimportant. Guys do suffer uncertainty about whether or not to open doors or pick up checks. It really can be frustrating for the sensitive guy to find out he’d be more generally attractive if he learned to be a bit more of a dick.

But annoyances and disappointments suffered in the process of realizing fundamental conditions of a decent society don’t call into question the desirability of those conditions. All this vexation is a very, very small price to pay for equality. For men, it is a very, very small price to pay for the opportunity to share a life with a peer, a full partner, rather than with a woman limited by convention and straitened opportunity to a more circumscribed and subordinate role in life. Sexual equality has created the possibility of greater exactness and complementarity in matching women to men. That is, in my book, a huge gain to men. But equality does raise expectations for love and marriage. The prospect of finding a true partner, rather than someone to satisfactorily perform the generic role of husband or wife, leaves many of us single and searching for a good long time. But this isn’t about delaying adulthood, it’s about meeting higher standards for what marriage and family should be.

Mr. Wilkinson goes on to write that the City Journal piece "gives too small a part to resentment at the loss of male privilege." I'd be interested in engaging that point, but I must confess that I don't quite know what he means when he uses the shorthand "male privilege," a term thrown around a lot in these kinds of conversations, but that I suspect to be so vague that it muddles rather than clarifies what it is any particular writer means by it. (In the post collegiate residential programming era the rhetorical scene is in chaos!)

Before concluding I want to note how awesome I find it that the same blog post can contain a passage like the excerpt quoted above, which expresses my own intuitions better than I thought to do, and that also contains a passage like the one I'm about to quote, which is quite foreign to my own experience:

Without even knowing what or why it was, I was heavily influenced by gay culture, which provided me, and many other straight young men, a wide variety of templates for manhood that are at once unmistakably masculine, playfully ironic, aesthetic, emotionally open, and happily sexual. You can be manly and care about shoes!!! I’ll confess that I used to periodically regret my heterosexuality because there seemed to be greater scope for constructing a distinctive and satisfying male identity within gay culture. I think that’s telling. And the virulent homophobia that remains in most American dude subcultures has cut most young men off from the possibility of modeling their manhood after any of the delightful variety of types available to the homophile. And that really doesn’t leave them with much to work with. Most Americans these days seem happy enough to see women succeed as high-achieving go-getters. And who doesn’t love Tim Gunn? But most of us have not yet given up on oppressively restrictive, strongly normative conceptions of hetero masculinity. That, I submit, is what stands in the way of a real, um … renaissance for men.

My take on all that is the subject for another post.    

Lowered Expectations

by Patrick Appel

This vignette by Tony Woodlief is both adorable and terribly sad:

Wife tells me that when baby Isaiah went for his two year-old check-up this week, the doctor announced that he was to receive two shots.

“Two shots!” Isaiah shouted with glee. “Two shots!” Either he thought he was going to play guns with his brothers, or he believed shots is a new kind of candy.

You can imagine his disappointment.

I think many of the glittery and mysterious things of the world are like that, too. We think on them, we obsess over them, and then when we finally get them good and hard, we find out that they just plain hurt. And usually it takes more than a Sesame Street Band-Aid to set things to rights.

Soccer As Religion

by Patrick Appel

British blogger Bagehot makes the comparison:

Watching football, particularly but not only in the flesh, has obvious similarities with religious worship. There are rituals, there are chants, there are regular seats and neighbours, as there might be in more orthodox places of prayer, plus the elusive sense of community that churches or synagogues can provide. And football, like many religions, works on a principle of deferred (sometimes endlessly deferred) gratification, promising but withholding a heaven of success reached by most supporters only very rarely. The scarifying waiting, with all its failures and disappointments, is not incidental to the attraction: it is, I think, much of the point. It is an exquisite and addictive form of self-punishment.

The Promise Of The Therapeutic

by Patrick Appel

I missed this month-old post by James Poulos when I was blogging about atheism, agnosticism, and pantheism during Andrew's last break. Worth reading in full:

[T]he predicament of the agnostic mirrors the predicament of the believing Christian, who must make a worthy home of this temporal vale which can never provide us the full measure of respite and repose that we dream of when we dream of home. But the consolations of faith fortify Christian pessimism in a way that the agnostic, to follow this line of thought, cannot enjoy. When the incredible can no longer be denied, even atheism becomes unbelievable. But the failure of the agnostic to find repose, in faith or out of it, leads him or her altogether past any basis of an entire life and into a long, chaotic oscillation, moving between living as if ultimate meaning shaped life and living as if it did not.

A Slew Of Nouveau Thoreauvians

by Patrick Appel

Elizabeth Kolbert has penned an entertaining article on No Impact Man and similar eco-crusade books:

The nouveau Thoreauvians have picked up from “Walden” its dramaturgy of austerity. Their schemes require them to renounce (if only temporarily) various material comforts—cars, elevators, Starbucks—that their neighbors take for granted. Renunciation sets them apart and organizes their lives in the name of some higher purpose. The trouble—or, at least, a trouble—is that it’s hard to say exactly what that purpose is.

A more pointed paragraph:

A more honest title for Beavan’s book would have been “Low Impact Man,” and a truly honest title would have been “Not Quite So High Impact Man.” Even during the year that Beavan spent drinking out of a Mason jar, more than two billion people were, quite inadvertently, living lives of lower impact than his. Most of them were struggling to get by in the slums of Delhi or Rio or scratching out a living in rural Africa or South America. A few were sleeping in cardboard boxes on the street not far from Beavan’s Fifth Avenue apartment.

Dave Roberts approves of the piece. No Impact Mad does not.

Remembering The Uighurs – And Albania

by Chris Bodenner

Nathan Thrall has a great piece in the current print issue of TNR profiling the Uighurs who resettled in Albania. The men were basically sold out by the Bush administration:

[I]n December 2001, the United States denied China's request for custody of the Uighur detainees and refused to link Uighur separatists to the global war on terrorism. But, as military action against Iraq loomed, and the United States faced the possibility that China's representatives on the United Nations Security Council would veto any such action, U.S. policy toward the Uighurs changed. In the last week of August of 2002 … [the administration] announced that the United States was acceding to China's demand to label an obscure Uighur group, the East Turkestan Islamic Movement, a terrorist organization.

There are more than a dozen innocent Uighurs still sitting in Guantanamo, waiting to be released. But no country is willing to accept them, above all the U.S.

Obrigados, Portugal!

by Chris Bodenner

The small European country just accepted two of our detainees:

The two [Syrian nationals] "arrived August 28 in Portugal… and they were released," the Portuguese interior ministry said in a statement on its website. They are "not subject to any charge, they are free people and are living in homes provided by state," officials said.

In addition to the gratitude we should feel for Portugal for lessening our domestic burden, this story further underscores the fact that, while many held in Gitmo are vicious terrorists who should never see the light of day, a great number of them are innocent (Mohamed Jawad being another recent example). But of course politicians like Brownback and Hoekstra want to you to believe that all 226 remaining detainees are the "worst of the worst."