We’ve moved from a culture of character to a culture of personality. The etymology of the word character is that it’s deeply etched, not changeable in all sorts of circumstances. We don’t want to think of ourselves as transgressive or bad, but we tend to personalize our understanding of the good. James Davison Hunter ☀
culture
The culture of hate feeds off the frustrations and feelings of betrayal among the impoverished, the unemployed, the underemployed and the hopeless. And the longer the expanding underclass is ignored, the longer we refuse to define what is happening to us in our corporate state as a vicious class struggle, the more the culture of hate spreads. The dwindling culture of tolerance, confined now mostly to white, urban, college-educated members of the middle class, because that group refuses to engage in the struggle of class warfare, unwittingly abets the economic dislocation that is empowering the increasingly potent culture of hate. Chris Hedges ☀
The political theology of the American Founding was not Francis Schaeffer’s which believed in the Bible, but not natural law (which has its origin in the noble paganism of Greece and Rome and was later incorporated into the Church by Aquinas). The Search For Christian America ☀
Grafton described Martin Luther as a “media maven” who mastered the world of print and was able to use it as a “megaphone” in a way that made him unlike any other “heretic.” We also learned about the way Erasmus saw the reading of texts as a means of “polishing” one’s character.
Grafton then moved on to our current print revolution, which he described as a revolution of “speed” and “quality.” He praised the democratizing effect of the Internet and its ability to bring scholars on the periphery into larger intellectual debates. He lamented the fact that few American publishers today publish books that are translated into English from other countries. (About 3% of books published today are translations). What does this say about our interest in ideas and culture originating from abroad? He also lamented the decline of monographs published by university presses. These monographs, Grafton reminded us, “tell us something new” about the world. Yet more and more publishers cannot afford to print them.
Grafton called our attention to the decline of the so-called “3rd Places” such as bookstores and libraries. The chain bookstores like Borders and Barnes & Noble are either gone or struggling to survive. They lasted for about a generation and will probably disappear from the American landscape. Public and academic libraries are now becoming “digital commons” where people come to drink coffee and sit at computer screens. The New York Public Library, for instance, is removing their stacks and shipping a significant portion of their books to a warehouse in Princeton.
And what about Google books? In a few years, Google books will be the largest library in the world. Grafton called this an “incredible achievement,” but he also pointed to the dangers of such a development. Google is placing a lot of books online, but what if their efforts to build this on-line library fail to make money? Do we really want to trust our cherished books to capitalism? The Google library could be gone overnight.
I believe the quality of the acting, when combined with the importance of the story give The Help the best chance of actually shaping “the stories we live by” as a culture. Even better, unlike our 2011 Deep Culture Impact film, Inception, I suspect that The Help will win Best Picture as well.
Shafir has proved that anyone faced with adverse conditions will consistently make bad economic decisions. An experiment he conducted with Mullainathan and Zhao placed financially-savvy Princeton students from prominent families under the stressful and rushed conditions that poor people face every day. They were given questions to answer in a series of timed rounds, but were permitted to “borrow” time from a subsequent round.
“My students at Princeton are well-to-do and intelligent,” Shafir says. “They are the sons and daughters of senators and other highly successful people. And yet these brilliant students took precisely 10 minutes to start borrowing too much; they were tending to the present without any thought to leaving something for the future.
“Given enough time, a person will consider the future cautiously. He won’t engage in nonsense and won’t borrow at high interest he can’t afford. But if you put him under strict deadlines and pressure him, he’ll start behaving foolishly. We all put off for tomorrow things that need to be done today, and pay high interest because we didn’t pay on time. All the mistakes poor people make with money we make with time - but for them the price is too high. A person probably doesn’t seem intelligent when he doesn’t have enough time to consider the future, but if he did have enough time he would start acting intelligently. Poverty is an emotional state.”

Contemporary culture is a two-tiered system, like the Morlocks and the Eloi in H.G. Wells’s The Time Machine, except that it’s been turned upside down. In The Time Machine the Eloi were an effete upper class, supported by lots of subterranean Morlocks who kept the technological wheels turning. But in our world it’s the other way round. The Morlocks are in the minority, and they are running the show, because they understand how everything works. The much more numerous Eloi learn everything they know from being steeped from birth in electronic media directed and controlled by book-reading Morlocks. So many ignorant people could be dangerous if they got pointed in the wrong direction, and so we’ve evolved a popular culture that is (a) almost unbelievably infectious and (b) neuters every person who gets infected by it, by rendering them unwilling to make judgments and incapable of taking stands. Morlocks, who have the energy and intelligence to comprehend details, go out and master complex subjects and produce Disney-like Sensorial Interfaces so that Eloi can get the gist without having to strain their minds or endure boredom. Neal Stephenson ☀
At some Ivy League schools last year, up to half of the graduates went into finance or consulting, a move that could have a profound effect on the economy in the years to come.
“Coming Apart” is also rich with charts, footnotes and regression analyses: Like “The Bell Curve,” written with Richard Herrnstein, it is presented as a work of scholarship. Yet it will be reviewed first not by other academics but by professional amateurs like me, so it’s worth noting what happened long after “The Bell Curve” fell off the best-seller lists. Once Murray’s fellow social scientists finished peer-reviewing his data, some accused him of massaging his results to produce the book’s central assertions — that I.Q. tests are a good measure of general human intelligence, that intelligence is largely heritable and that there is little government can do to improve the lot of people who are born less smart.
Those questions linger for “Coming Apart.” One of its overriding themes is that economic insecurity doesn’t have much to do with eroding civic values, so we shouldn’t bother using government to tackle inequality. You will learn about working-class laziness, but you will find little discussion of the decline of trade unions or the rise of a service economy built on part-time work without benefits. Murray dismisses research by scholars who have found that people in bankruptcy court usually end up there because they lost a job, got divorced or faced catastrophic medical bills, pointing to a contrary study of a single year’s worth of bankruptcy filings in Delaware, home to many of America’s credit card companies but very few of its citizens.
The great strength of the totalitarian state is that it forces those who fear it to imitate it…. A violently active, intrepid, brutal youth - that is what I am after … I will have no intellectual training. Knowledge is ruin for my young men. Adolf Hitler ☀
Whereas the average state tuition in the early 1980s ran around $8k (in 2008 dollars) for four years, most Millennials are forced into the mid-five-figures range for a second rate public university education. (Pell Grants—when the Boomers were attending college—covered 77% of the cost for a four-year public university. For us, the figure is 35%.) And it’s a servitude from which we can never escape. Forget bankruptcy. Default on a student loan and the government will garnish your wages until they get it all back, plus interest. They can even go after your social security money, off limits for all other debts.
The actual cost of universal free higher education is negligible—estimated somewhere between $15 and $30 billion. That’s a relatively tiny pinprick from the federal budget that could transform higher education overnight into a truly public good. And yet the US government is already spending roughly that very amount on higher education. But they’re not using it to pay our tuition. They’re using it just to prop up our heinous student loan system—through tax deductions and credits. They’re bending over backwards just to fuck us and collect.

As I looked backward and forward in time, however, I had to face this awkward fact: America became more culturally stable between 1910 and 1960 as it became less economically and socially libertarian. As it became more economically and socially libertarian after 1970, America became culturally less stable: “The greatest generation was also the statist generation. Like them or loathe them, the middle decades of the twentieth century were an entirely anomalous period in American history. Never had the state been so strong, never had people submitted as uncomplainingly, never had the country been more economically equal, never had it been more ethnically homogeneous, seldom was its political consensus more overpowering.” David Frum ☀
The winepress, (gat in Hebrew), is the area where the grapes were pressed. This was normally a limestone basin cut into the rock. Usually they were square but sometimes round. There was often a wooden structure surrounding and covering the press to offer shade.
The people knew something about winemaking in those days. The winepress was usually close to the vineyard because there was less wastage and a greater opportunity to maintain control of the winemaking process. The whole family would be involved with the harvest. Grapes would be carried in baskets and laid on the floor of the winepress, and the men usually did the pressing. This was done by treading on the grapes with bare feet. There was enough pressure to extract the juice but not enough to crush the grape pips and release unpleasant bitterness. To avoid slipping, the treaders would hold on to ropes attached to the roof.
The juice, or must (tirosh), would then flow down a gulley or channel from the main pressing area into a deeper hole, known as the yekev (literally “winery”). Twigs or thorns would be placed strategically to act as a rudimentary filter.
In the yekev, the wine would begin to ferment naturally. The natural yeasts on the skins of the grapes would find all the sugar in the grapes irresistible. The deepness of the hole and the stone surrounds would keep temperatures stable. Fermentation of the tirosh would take three to five days, and the result would be wine.
As soon as the production of carbon dioxide (a by-product of fermentation) finished and before the wine could begin to oxidize, the wine would be channeled into an even deeper pit, where Canaanite jars were filled. This was a pottery container with two large handles and a pointed bottom.
A GNT creation ©2007–2013

