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PaperclipPerfector  7d ago (text post)   27825 thread views

Culture War Roundup for the week of January 13, 2025

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Would any Yarvin fans mind sharing a favorite series of paragraphs that really exemplify his work? I could never get into him.

From "A Formalist Manifesto":

In my experience, most sensible people consider themselves “moderate,” “centrist,” “independent,” “unideological,” “pragmatic,” “apolitical,” etc. Considering the vast tragedies wrought by 20th-century politics, this attitude is quite understandable. It is also, in my opinion, responsible for most of the death and destruction in the world today.

Moderation is not an ideology. It is not an opinion. It is not a thought. It is an absence of thought. If you believe the status quo of 2007 is basically righteous, then you should believe the same thing if a time machine transported you to Vienna in 1907. But if you went around Vienna in 1907 saying that there should be a European Union, that Africans and Arabs should rule their own countries and even colonize Europe, that any form of government except parliamentary democracy is evil, that paper money is good for business, that all doctors should work for the State, etc., etc.—well, you could probably find people who agreed with you. They wouldn’t call themselves “moderates,” and nor would anyone else.

No, if you were a moderate in Vienna in 1907, you thought Franz Josef I was the greatest thing since sliced bread. So which is it? Hapsburgs, or Eurocrats? Pretty hard to split the difference on that one.

In other words, the problem with moderation is that the “center” is not fixed. It moves. And since it moves, and people being people, people will try to move it. This creates an incentive for violence—something we formalists try to avoid.

From "Castes of the United States":

Here’s my taxonomy of American castes. I’ve picked names from various historical cultures, hopefully without strong emotional associations for modern readers, for these castes. The implicit analogies these names create should be roughly accurate, but certainly not precise. I have ordered them alphabetically to avoid any implicit ranking.

In the Brahmin caste, status among both men and women is defined by scholarly achievement, success in an intellectual profession, or position of civic responsibility. The highest-status Brahmins are artists and scientists, but Brahmins can also be doctors or lawyers, although it is much better to be a doctor than a lawyer, and much better to be a lawyer than a dentist (a trade which was perhaps once Brahmin, but is now definitely Vaisya). Ideally, as a Brahmin, if you are a doctor you should be primarily concerned with caring for the poor; if you are a lawyer, your practice should focus on civil liberties and social justice—cardiology and corporate law are slightly de trop. An increasing number of young Brahmins consider themselves “activists” and work for “nonprofits” or “NGOs,” lending some credence to the theory that the Brahmins are our ruling or governing caste. Entry into the Brahmin caste is conferred almost entirely by first-tier university admissions, although getting into Harvard doesn’t mean you don’t still need to make something of yourself.

In the Dalit caste, status among men is defined by power, wealth and sexual success, among women by attractiveness and popularity. The favored occupation of Dalit men is crime, preferably of the organized variety. However, Dalit criminals are not generally psychopathic; they perceive crime as guerrilla warfare against an unjust society. Dalit women may support themselves by crime, welfare (which they consider a right), or payments from men. Both male and female Dalits may occasionally support themselves by conventional employment, but this is usually in jobs that other castes (except Helots) would consider demeaning, and Dalits share this association. The Dalit caste is not monolithic; it is divided into a number of ethnic subcastes, such as African-American, Mexican, etc. A few white Dalits exist, notably in the Appalachians. There is little or no solidarity between the various Dalit ethnicities.

The Helot caste is an imported peasant caste, originating primarily in rural Central America. Status among Helot men is conferred primarily by hard work, money and power. Status among Helot women is conferred by attractiveness, motherhood, and association with successful men. The Helot value system does not seem to be sustainable in the US, and the children of Helots tend to grow up as Dalits. New Helots, however, can always be imported to replace them.

The Optimate caste has to be mentioned, because it was until quite recently the US’s ruling caste. It is not clear, however, that the Optimate value system still exists in any meaningful sense, and if it does it is decaying rapidly, with most young Optimates becoming Brahmins. However, status among any men and women who do still follow the Optimate way is conferred by birth, breeding and personal character, with wealth serving as a prerequisite but not a mark of actual distinction. The Bible of the Optimate caste is, of course, the Social Register.

The Vaisya caste is the most difficult to define. It’s tempting to say that a Vaisya is anyone who is not a Brahmin, Dalit, Helot or Optimate. Status among Vaisya men is conferred by productive employment, generally defined in monetary terms; by a successful family life; and by participation in church or other formal social groups. Status among Vaisya women is conferred by attractiveness, motherhood, and social participation, with an increasing number of Vaisya women entering the labor force, typically in unintellectual white-collar jobs.

From "The Magic of Symmetric Sovereignty":

However, one way to evaluate a political design is to consider its worst possible result. The worst possible result of symmetric (“totalitarian”) sovereignty is an evil dictator who takes over the world and decides to torture and murder everyone in it, replacing us with his gesticulating, mustachioed clones.

Okay. I’ll admit that this is not a desirable result (unless I get to be the evil dictator, in which case I at least need to start working on my mustache). So let’s modify this slightly and instead look for the worst possible rational result. That is, let’s assume that the dictator is not evil but simply amoral, omnipotent, and avaricious.

One easy way to construct this thought-experiment is to imagine the dictator isn’t even human. He is an alien. His name is Fnargl. Fnargl came to Earth for one thing: gold. His goal is to dominate the planet for a thousand years, the so-called “Thousand-Year Fnarg,” and then depart in his Fnargship with as much gold as possible. Other than this Fnargl has no other feelings. He’s concerned with humans about the way you and I are concerned with bacteria.

You might think we humans, a plucky bunch, would say “screw you, Fnargl!” and not give him any gold at all. But there are two problems with this. One, Fnargl is invulnerable—he cannot be harmed by any human weapon. Two, he has the power to kill any human or humans, anywhere at any time, just by snapping his fingers.

Other than this he has no other powers. He can’t even walk—he needs to be carried, as if he was the Empress of India. (Fnargl actually has a striking physical resemblance to Jabba the Hutt.) But with invulnerability and the power of death, it’s a pretty simple matter for Fnargl to get himself set up as Secretary-General of the United Nations. And in the Thousand-Year Fnarg, the UN is no mere sinecure for alcoholic African kleptocrats. It is an absolute global superstate. Its only purpose is Fnargl’s goal—gold. And lots of it.

In other words, Fnargl is a revenue maximizer. The question is: what are his policies? What does he order us, his loyal subjects, to do?

The obvious option is to make us all slaves in the gold mines. Otherwise—blam. Instant death. Slacking off, I see? That’s a demerit. Another four and you know what happens. Now dig! Dig! (Perhaps some readers have seen Blazing Saddles.)

But wait: this can’t be right. Even mine slaves need to eat. Someone needs to make our porridge. And our shovels. And, actually, we’ll be a lot more productive if instead of shovels, we use backhoes. And who makes those? And…

We quickly realize that the best way for Fnargl to maximize gold production is simply to run a normal human economy, and tax it (in gold, natch). In other words, Fnargl has exactly the same goal as most human governments in history. His prosperity is the amount of gold he collects in tax, which has to be exacted in some way from the human economy. Taxation must depend in some way on the ability to pay, so the more prosperous we are, the more prosperous Fnargl is.

Fnargl’s interests, in fact, turn out to be oddly well-aligned with ours. Anything that makes Fnargl richer has to make us richer, and vice versa.

For example, it’s in Fnargl’s interest to run a fair and effective legal system, because humans are more productive when their energies aren’t going into squabbling with each other. It’s even in Fnargl’s interest to have a fair legal process that defines exactly when he will snap his fingers and stop your heart, because humans are more productive when they’re not worried about dropping dead.

And it is in his interest to run an orderly taxation system in which tax rates are known in advance, and Fnargl doesn’t just seize whatever, whenever, to feed his prodigious gold jones. Because humans are more productive when they can plan for the future, etc. Of course, toward the end of the Thousand-Year Fnarg, this incentive will begin to diminish—ha ha. But let’s assume Fnargl has only just arrived.

Other questions are easy to answer. For example, will Fnargl allow freedom of the press? But why wouldn’t he? What can the press do to Fnargl? As Bismarck put it: “they say what they want, I do what I want.” But Bismarck didn’t really mean it. Fnargl does.

In general, Fnargl has no reason at all to impose any artificial restriction on his subjects. He will impose laws only in order to prevent violence, which reduces gold production. He has no interest at all in “victimless crimes.” Since he can define failure to pay one’s tax as theft from him, Fnargl, the Vast And Pungent One, it turns out that he operates a very normal system of law.

It turns out that, except for the 30–40% of our economic output that disappears into his gold stash, Fnargl is actually an ideal ruler. Far from being “totalitarian,” the Fnargocracy is if anything remarkably libertarian. Does Fnargl mind if you light up a jay? Not in the slightest.

From "Friction in Theory and Practice":

Conflict exists whenever two men (or women) want the same thing, but only one can have it. Economists call this a scarce resource. Scarce resources are everywhere. My car, for example, is a scarce resource.

Uncertainty exists whenever it is difficult to predict the outcome of a conflict. For example, you might want my car. (This is only because you haven’t seen it.) But it has an ignition lock and I have the title, and the full military power of the United States is on my side. (This is only because it doesn’t know me.) So it’s easy for both of us to predict that your chance of obtaining my car without my consent is quite small.

But if we lived in, say, Gaza City, things might be different. For example, suppose you were an adherent of the People’s Front of Gaza, an extremist terrorist gang, whereas I paid dues only to the peaceful, moderate and democratic Gazan Popular Front. If the former rose up and drove the latter into the sea, it’s certainly possible that there might be someone you could speak to on the subject of “my” car.

And it’s quite possible that I would feel the need to accept this fait accompli. In which case, although there was friction between the PFG and the GPF, there is none between us. The car is now yours, as once it was mine. Nothing says we can’t be perfectly civil about it.

However, it’s also possible that I might have a cousin—or two—in the PFG. And if any such uncertainty exists, the result is friction: we both expend effort toward resolving the conflict in our respective directions. We may expend some ammunition as well. Or we may just expend time, vocal cords, bribes, and innumerable cups of tea. In any case, this labor is unproductive by any conceivable definition of productivity.

In theory, it’s important to distinguish between uncertainty, which is incalculable risk, and probability, which is calculable. For example, if both of us could agree on a probability of the car’s eventual disposition—let’s say 70% for me, 30% for you—we’d find it easy to compromise. 30% of a car is not so useful, but we could agree to have it appraised and I could give you 30% of the market price. (Of course, this would be a contribution to the victorious people of Gaza, not a mere bribe, kickback or shakedown.)

But calculable probabilities are pretty rare in practice. (Prediction markets can help with this, but bear in mind that a market price is just an average opinion, not a magic 8-ball. Nonetheless, I always wonder why some brave soul hasn’t set up prediction markets for judicial decisions.)

In a frictional conflict, both sides may estimate a probability. But since uncertainty exists, there is no reason for their calculations to match, and so no reason for their respective estimates of success to sum to 100%. It’s only human nature to overstate one’s own chances. And in conflicts between organizations—such as states, companies, or even People’s Fronts—it is almost inevitable. So the joint expected value can be, and typically is, 150%, 180%, etc. Leaving a lot of room for noble sacrifice.

From "Democracy as a Historical Phenomenon":

Under legarchy, the sovorg exercises internal control as an extension of the judicial system which keeps residents secure from each other. It simply adds a class of offenses which are crimes against the sovorg itself, without any other direct victim. For example, you may not train your paramilitary militia in the Sierras. You may not keep a cache of automatic weapons in your basement. If you are in a crowd and the police order you to disperse, you must do so.

Violating any of these restrictions cannot be described as a tort against any person. They are pure infringements on your personal freedom. They may even be arbitrary and inexplicable. However, as long as they are at least predictable, their impact on a reasonable customer is minimal. Every city in the world has the death penalty for stepping in front of a bus. How do we live with this draconian, irrational, and instantly enforced rule? By not violating it. Most of us never give the matter a second thought.

From An Open Letter to Open-Minded Progressives, Chapter 3:

Let’s start with the obvious. A reactionary—i.e., a right-winger—is someone who believes in order, stability, and security. All of which he treats as synonyms.

Think, as a progressive, about the simplicity of this proposition. It is so stupid as to be almost mindless. What is the purpose of government? Why do we have government, rather than nothing? Because the alternative is Corner Man.

Note that Corner Man has his own philosophy of government. He exercises sovereignty. That’s his corner. (“Metro [the Las Vegas PD] can’t even get me off this ---- corner.”) Indeed, he has much the same relationship to the government that you and I know and love, that Henry VIII had to the Pope. And how did he acquire his corner? “I’ve been on this ---- corner for ten ---- years.” In legal theory this is called adverse possession, which is more or less how the Tudors acquired their little island.

Of course, we reactionaries are not fans of Corner Man, largely because his claim to the corner is contested by a superior authority which will prevail in any serious conflict. Why does he attack the blue PT Cruiser? Is it because he’s on crack? Perhaps, but perhaps it’s also because the driver owes allegiance to the other side of the conflict—“Metro”—and neither has nor would acknowledge Corner Man’s authority. For example, she has not paid him any taxes, fees, or rents for the privilege of positioning her vehicle on his (so-called) territory.

One synonym for reactionary is legitimist. When the legitimist asks whether Corner Man really owns his corner, he is not asking whether Corner Man should own his corner. He asks whether Corner Man does own his corner. And his answer is “no.” He prefers the claim of “Metro,” not (or not just) because “Metro” is not in the habit of getting loaded and bashing the holy heck out of random peoples’ cars, but because “Metro” and Corner Man have conflicting claims, and in the end, the former is almost certain to win.

And when he asks whether the Bourbons are the legitimate rulers of France or the Stuarts of England, he is not asking whether (a) the Bourbon or Stuart family has some hereditary biological property that makes their scions ideal for the job (midichlorians, perhaps), or (b) the Bourbon or Stuart will suffer intolerably as a result of being deprived of the throne, or even (c) the Bourbon or Stuart families obtained their original claims fairly and squarely. At least, not if he has any sense. None of these arguments is even close to viable.

Thus, the order that the rational reactionary seeks to preserve and/or restore is arbitrary. Perhaps it can be justified on some moral basis. But probably not. It is good simply because it is order, and the alternative to order is violence at worst and politics at best. If the Bourbons do not rule France, someone will—Robespierre, or Napoleon, or Corner Man.

And from An Open Letter to Open-Minded Progressives, Chapter 10:

In fact, let’s whale on UR’s favorite crash-test dummy, Professor Burke, for a little while here. As I’ve said, this man (an assistant professor at Swarthmore) is my current case study for the fundamentally and irreparably evil character of the Cathedral. He comes across as a perfectly nice guy, of course, and I suspect that’s exactly what he is. So was Albert Speer, who once wrote that you can’t expect to recognize the Devil when he puts his hand on your shoulder.

You probably think it’s excessive to compare Burke to Speer. Oh, no. Think again:

The really major thing, I think, is that the Soweto uprising of 1976 and subsequent campaigns to make South Africa’s townships “ungovernable” put the apartheid regime under what proved to be unbearable pressure, largely on the pure grounds of resource limitations. The apartheid state simply couldn’t cope in the end with the demands that ungovernability put upon it, even when it put up a pretty good show of having everything under a tight authoritarian lid. Few of us saw this clearly in 1986–87 precisely because the state was putting on such a good performance, but underneath, the leadership was increasingly seeing collapse as inevitable.

Let’s review what led to ungovernability. The vast majority of the population without any vote or democratic outlet. An authoritarian state that legally defined almost all dissent as terrorism and gave itself entitlement to retaliate against dissent with imprisonment, torture, and murder. A state which routinely censored all media. A state which ignored property rights of most of its citizens. In short, a state which was in every respect the antithesis of liberalism, in which there was literally no avenue for democratic or liberal protest for the vast majority of its citizens.

Let’s review what ungovernability consisted of. Refusal to cooperate with any institution controlled directly or indirectly by the national government. So leaving school, refusing to pay any rents or fees assessed by governmental bodies, refusal to comply with orders from authorities no matter how routine those orders might be, and an embrace of violent resistance to the state and any perceived agents of the state. Making large areas of the country “no-go” areas for civil authorities unless they were accompanied by strong military forces. Murder or threat of murder of suspected collaborators.

As I said, I think it worked. I think it was justified not just because it worked but because there were no other alternatives. The apartheid state and the National Party spent twenty years steadily crushing all other avenues for political change and rewriting the laws and constitution of South Africa so as to define itself as the permanent and unchanging ruler of South Africa.

That’s right. Our sweet, jocular D&D-playing history professor has just endorsed the practice of putting car tires full of gasoline around his fellow humans’ necks, then lighting them afire. I wonder how many d6 of damage that attack does?

It’s tempting to say that a Vaisya is anyone who is not a Brahmin, Dalit, Helot or Optimate.

So I suppose the notion that America has her own Kshatriya caste is something he neglects to even mention?

A world where the natural warrior-elite of the USA (whoever that is, and even if it even exists) re-emerges and becomes a functioning warrior-elite would not be a world a Jewish nerd like Yarvin wants to live in.

One thing I noticed about reading the "American Castes" essay when it first came out is that it was an obvious oversimplification (in the same way that the 4+1 caste model of the original Hindu caste system is a massive oversimplification of the various jatis and varnas). There are a number of groups that don't fit into Yarvin's 5 castes, and the career military (and in particular people from multi-generational military families) - as opposed to people doing a short stint and expecting to get out after 4-8 years, who remain in their original caste - is one of the more obvious ones (unless they are Optimates by birth). There is definitely a hereditary officer corps in the American military, but it isn't where most officers come from. I don't know enough to comment on whether it could be a functioning warrior-elite in the future.

A world where the natural warrior-elite of the USA (whoever that is, and even if it even exists) re-emerges and becomes a functioning warrior-elite would not be a world a Jewish nerd like Yarvin wants to live in.

Why not? Are you assuming he has direct political ambitions?

I am noticing that Yarvin has achieved high social status by being good at being a Jewish nerd in a society run by philosemitic merchant elites, and that warrior elites are generally unsympathetic to nerds and Jews.

warrior elites are generally unsympathetic to nerds and Jews.

The most common predictors of hardcore antisemitism in the 21st century are (1) religion (particularly Islam but to some extent traditionalist Catholicism) and (2) political opinions on Israel/Palestine (strongly tied to 1) and - among whites - white nationalism, neither of which have much to do with whether someone is a ‘warrior elite’.

Jewish far rightists have always had to contend with the fact that there are many antisemites on the far right. Nevertheless, they are not required to be performatively anti-Jewish or opposed to Jewish identity the way that Jewish devout pro-Palestinian activists have to. With the exception of Unz, who really does hate himself, most far-right Jews aren’t antisemitic, and most (BAP and Moldbug includes) are quietly proud of being of Jewish descent.

and that warrior elites are generally unsympathetic to nerds and Jews.

I come from the only place where this system existed overtly, the warrior always needs a good priest to jutify and give mandate of heaven. Chandragupta Maurya happened due to Kautilya. Yarvin is a mischling.

So what, specifically, do you expect them to do? Take away his IT loicense? His blogging loicense?

I am not a Yarvin fan, but I'd offer this:

It’s not news that I believe the Cathedral is evil. And since it’s 2008, you’d expect evil to have not only a name, but a blog. And sure enough it does. Evil’s name is Timothy Burke, he is a professor of history (specializing in southern Africa) at Swarthmore, and his blog is Easily Distracted.

The great thing about Professor Burke is that he appears to have a conscience. Almost every post in his blog can be understood as a kind of rhetorical struggle to repress some inner pang of doubt. He is the Good German par excellence. When people of this mindset found themselves in the Third Reich, they were “moderate Nazis.” In Czechoslovakia or Poland they “worked within the system.” Professor Burke is nowhere near being a dissident, but there is a dissident inside him. He doesn’t like it, not at all. He stabs it with his steely knives. He can check out any time. But he can never leave. His position is a high one, and not easy to get.

The entire blog is characterized—indeed it could serve as a type specimen for—the quality that Nabokov called poshlost. Simply an embarrassment of riches. I am saddened by the fact that, as a new parent, I cannot devour the whole thing. But as a case study, I have selected this. The whole post is a treat, but I am especially tickled by the line:

I am drawn to procedural liberalism because I live in worlds that are highly procedural and my skills and training are adapted to manipulating procedural outcomes.

“Manipulating procedural outcomes.” My entire post—maybe even my entire blog—reduced to three words. If you want to know how you are governed, this is it: you are governed by manipulating procedural outcomes. It’s perfect. It belongs on someone’s tomb.

That was, to me, a penetrating insight and an encapsulation of exceptional utility.

Political problems and division arises from insufficient concentration of political power, not too much of it.

Very Confucian -- the emperor exists to have all the political power not to actually exercise it but to permanently put to rest all power disputes.

He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.

-The Analects, Book 1, Part 2

Very symbolic.

Yeah, in a nutshell. The emperor has all the power, but he also, because he has all the power and because the position is hereditary, has the incentives pointed squarely in the direction of keeping the nation in good shape. A peaceful and prosperous empire makes the imperial family rich and secures their positions. Looting the country, imposing bad ideas on the citizens, destroying the commons, etc. would tend to reduce the peace and prosperity, make the imperial family worse off, and put them in a precarious position because if things get bad enough, there will be a revolution.

I think this is probably where Yarvin and Confucianism part ways a bit. Yarvin is very much power for functional sake: his monarch does things. Confucius was more symbolic -- the emperor sits on the throne just to sit on it, he's not meant to actively do things.

I don’t think Confucius is “anti-power-use”. The system works by those above treating those below as beloved children, while those below treat those above like loving parents. It’s a reciprocal approach to human society that recognizes the natural hierarchical nature of human society and uses it to promote harmony. I owe the emperor my loyalty, he owes me to think about the welfare of us peasants when making decisions. Of course all of this would mean nothing if the only decisions made are symbolic. If the prince im to obey only chooses between Yellow robes or blue robes, there’s no reason not to obey. Obeying decisions that you agree with or that don’t matter, I’d hardly think it matters. Why would you need to focus obedience around a system where no one makes consequential decisions? Obedience is easy when the decisions don’t matter. When the decisions do matter, that’s where obedience counts for something. If you decide to force people to move, that takes obedience. Telling you to paint th3 houses green less so.

Yarvin is basically a historian and has a lot of interesting insights on the past. He also turns his analysis on the present and comes up with interesting ideas there as well.

However he often veers into recommendations on how to fix things, and I think he's less qualified on that point.

He also grew up as a State Department brat, which gives him a lot of knowledge about how things actually operate in high level government.

I think that "castes of the united states" and "the bdh-ov conflict" represent a decent model for understanding the current political conflicts in the US. In a better world undergrad polsci students would be expected to read them.

https://www.unqualified-reservations.org/2007/05/castes-of-united-states/

https://www.unqualified-reservations.org/2007/05/bdh-ov-conflict_07/

Also he's much less verbose in interviews. I'd suggest watching his interviews with Michael Malice, but that's a decent time commitment.

He is very verbose. If you want a quicker intro into NRx, check out truthinaworldoflies.com on the Wayback Machine. I would recommend an open letter to an open-minded progressive. The entire book is really good, and here is a quote by him I really like.

If you accept Dr. Watson’s fallback position, his intellectual Torres Vedras—as Professor Gates does—the Cathedral is already a goner. Its defeat is not a matter for further research. It is a matter of freshman philosophy. The Cathedral has chosen to fortify, not as a minor outpost but as its central keep, the position of not-A and not-B (actually, since not-A or not-B would suffice, the typical insistence on both is a classic sign of a weak position). Its belief in the statistical uniformity of the human brain across all subpopulations presently living is absolute. It has put all its chips on this one.

And the evidence for its position is really not much stronger than the evidence for the Holy Trinity. In fact, the Holy Trinity has a big advantage: there may be no evidence for it, but at least there is none against it. There is plenty of evidence against human neurological uniformity. The question is simply what standard of proof you apply. By the standards that most of us apply to most questions of fact, the answer is already obvious—and has been for at least thirty years. If not a hundred.

This is really good for 2008, 16 years is a long time. His work led to Nick Land writing the Dark Enlightenment and Xenosystems, Spandrell writing BioLeninism and IQ Shredders, Jim Donald writing Blog.reaction.la, fosetti, hestia society, the evolution of Jims blog into sub branches like truthinaworldoflies.com written by a long time dutch commetor there named Alf and Setting the record straight by Aidan Maclear. Passage press, Mytery Grove, Imperium Press, Amazon all have at least Moldbug if not land.

He is verbose but very much worth reading. NRx is now hard to differentiate from Rx or reaction, what makes them neo afterall beyond Lands CCRU transhumanism ideas. I have not seen many explicit differences, maybe I need to start reading this stuff properly again this time around, have not in a while.

I dunno why people say he's so verbose. He's really not except for a few of his essays. The amount of writing he does is less than required of a typical humanities undergrad ; same for the amount of effort to read him compared to college assigned reading. The verbosity of the prose itself is not that much different from other writing in an academic setting or even many op-eds, such as from the New Yorker. I think so many people's attention spans are fried.

I think so many people's attention spans are fried.

Yes and mine is terrible in particular, need to work on it more actively.

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Why are you called The Motte?

A motte is a stone keep on a raised earthwork common in early medieval fortifications. More pertinently, it's an element in a rhetorical move called a "Motte-and-Bailey", originally identified by philosopher Nicholas Shackel. It describes the tendency in discourse for people to move from a controversial but high value claim to a defensible but less exciting one upon any resistance to the former. He likens this to the medieval fortification, where a desirable land (the bailey) is abandoned when in danger for the more easily defended motte. In Shackel's words, "The Motte represents the defensible but undesired propositions to which one retreats when hard pressed."

On The Motte, always attempt to remain inside your defensible territory, even if you are not being pressed.


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