My Cato Essays


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Among My Favorites: History of Civilization in England, by H. T. Buckle, Part 3

Smith explores Buckle’s claim that the “protective spirit” of governments has hindered the progress of civilization.

My Cato Essay #82 is now up. Attentive readers will note the similarities between Buckle and Rand in the stress that both placed on the primacy of ideas in history.

Ghs

Gee, George. You have pre-empted my non-mathematical reading list for the next year and half. I am not sure whether to thank you or not.

I will let you know after I read these

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Among My Favorites: History of Civilization in England, by H. T. Buckle, Part 3

Smith explores Buckle’s claim that the “protective spirit” of governments has hindered the progress of civilization.

My Cato Essay #82 is now up. Attentive readers will note the similarities between Buckle and Rand in the stress that both placed on the primacy of ideas in history.

Ghs

Gee, George. You have pre-empted my non-mathematical reading list for the next year and half. I am not sure whether to thank you or not.

I will let you know after I read these

In the current essay I discuss Buckle's contention that state patronage of science, philosophy and other cognitive disciplines has retarded intellectual progress in the long run. You may find that claim of particular interest.

Ghs

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Among My Favorites: History of Civilization in England, by H. T. Buckle, Part 4

Smith discusses Buckle’s claim that Adam Smith was one of the most brilliant and influential thinkers in the history of the modern world.

My Cato Essay #83 is now up.

Ghs

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Thomas Hodgskin Versus Herbert Spencer, Part 2

Smith explains why Hodgskin viewed property rights as natural.

My Cato Essay #91 was posted on Tuesday. It discusses how Hodgskin (1832) linked the idea of property rights to our sense of individuality. His blending of the moral and the psychological sounds very modern in spots -- the sort of thing many O'ist types will appreciate.

Ghs

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You're turning out a staggering amount of material, George. I assume it's not all off the top of your head (just most of it), that you pull books off your shelves to check on stuff. Since I should be in awe, I am.

--Brant

Thanks.

I choose topics according to whim, i.e., according to whatever interests me at the time. And though I normally have a pretty thorough knowledge of my topics beforehand , I always do considerable background reading (or rereading) for 3 or 4 days every week. I then spend around a day taking notes and typing in the quotations I want to use, and then another day writing the final draft.

Ghs

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And it was Mistress #1, Elisabeth, who frequently flew into a rage when John spent time in Marians room at unusual hours, sometimes for the ostensible purpose of taking German lessons from Marian.

Riiiight. They were studying German together. *Wink, wink. Nudge, nudge.*

I read George Eliot's Silas Marner over the summer of 2011 for English class going into my senior year in high school. Touching book. With the novel's emphasis on interconnectedness and interpersonal relationships, it's not hard to realize that she was longing for a return to a period with a greater sense of community and "the sacred". I know she was an admirer of Auguste Comte, so I can only conclude that he longed for a return to the time when religion was the social glue and that this is the sense of what the non-Marxist socialists of the day wanted. (I think it's more than that that influenced Comte since his wife's death seemed to have impacted him negatively.)

ETA: Auguste Comte was an oddball. I feel that his system wasn't so much about "living for others" as it was about service to an ideal or something like that. In my mind, any kind of approach that is characterized as "living for others" as those three words strike me wouldn't be so Goddamn paradoxical. Comte's positivism was a monster with the humanity sucked out of it. Not very "altruistic", if you ask me.

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And it was Mistress #1, Elisabeth, who frequently flew into a rage when John spent time in Marians room at unusual hours, sometimes for the ostensible purpose of taking German lessons from Marian.

Riiiight. They were studying German together. *Wink, wink. Nudge, nudge.*

I read George Eliot's Silas Marner over the summer of 2011 for English class going into my senior year in high school. Touching book. With the novel's emphasis on interconnectedness and interpersonal relationships, it's not hard to realize that she was longing for a return to a period with a greater sense of community and "the sacred". I know she was an admirer of Auguste Comte, so I can only conclude that he longed for a return to the time when religion was the social glue and that this is the sense of what the non-Marxist socialists of the day wanted. (I think it's more than that that influenced Comte since his wife's death seemed to have impacted him negatively.)

ETA: Auguste Comte was an oddball. I feel that his system wasn't so much about "living for others" as it was about service to an ideal or something like that. In my mind, any kind of approach that is characterized as "living for others" as those three words strike me wouldn't be so Goddamn paradoxical. Comte's positivism was a monster with the humanity sucked out of it. Not very "altruistic", if you ask me.

A number of members of the Chapman Circle, including Marian Evans (i.e., George Eliot) and G.H. Lewes, were admirers of Comte, but they liked his history and theory of science, not his later kooky ideas about an ideal altruistic society. (J.S. Mill followed them in this regard.) Marian greatly admired Ludwig Feuerbach's "Essence of Christianity" -- indeed she produced an excellent English translation that is still used today -- so I recommend that you consult that book for an insight into her own views about religion. I quoted from her translation of Feuerbach a number of times in ATCAG.

For a summary of Comte's truly nutty views, see the link below my signature to "Ayn Rand and Altruism, Part 1."

An amusing follow-up to Chapman's German lessons: Not long after this, Mistress #1 (Elisabeth) suddenly became interested in learning German as well. That way, presumably, she and John Chapman could take their lessons together. 8-)

Ghs

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A number of members of the Chapman Circle, including Marian Evans (i.e., George Eliot) and G.H. Lewes, were admirers of Comte, but they liked his history and theory of science, not his later kooky ideas about an ideal altruistic society. (J.S. Mill followed them in this regard.) Marian greatly admired Ludwig Feuerbach's "Essence of Christianity" -- indeed she produced an excellent English translation that is still used today -- so I recommend that you consult that book for an insight into her own views about religion. I quoted from her translation of Feuerbach a number of times in ATCAG.

Feuerbach had an important, or at least partly important, influence on the young Karl Marx. The personal connections that you can find between historically important people and disparate individuals/paradigms of thought are amazing. Bertrand Russel to Vladimir Lenin. Wittgenstein to Hitler. Hayek to Popper, Wittgenstein, and Orwell. The Vienna Circle to Kurt Gödel. Who'd have ever thought that Mises was a member of the group that influenced logical positivism?

For a summary of Comte's truly nutty views, see the link below my signature to "Ayn Rand and Altruism, Part 1."

I've read the series. I already knew what his form of altruism was about from Wikipedia, so I can't say that I was too surprised by his warped buggery. It's not even like the Christian sense of altruism which has humanity to it. "Catholicism without Christianity" is right, but with some devilish thought thrown in.

My hypotheses is that Comte was suffered traumatically when his companion Clotilde de Vaux. It must have cracked his mind.

I wonder how his idea of altruism conforms to Eastern traditions and Confucianism. At first thought, they appear similar on the surface, but I suspect there is a greater gulf between them.

An amusing follow-up to Chapman's German lessons: Not long after this, Mistress #1 (Elisabeth) suddenly became interested in learning German as well. That way, presumably, she and John Chapman could take their lessons together. 8-)

:laugh:

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Let me guess - the German tutor was a handsome young man.

It is heartening when scholars like George (Eliot and Smith both) show us that the most notable women scholars and artists did not achieve greatness by submerging their femininity. Practical sacrifices they undoubtedly made and concessions to the times they lived in. But they expressed themselves, their entire selves, and added much to the world. Ayn Rand too.

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