Vote Nov. 3 — And Write Me In, If You Live in Grand Rapids!

Greetings, friends.

So picture it — a few months or so ago, the local newspaper noted that the filing deadline had passed for two open seats on the Grand Rapids Public Library’s Board of Library Commissioners, yet only one candidate had filed. And in addition, a vacancy had opened, leaving potentially two unclaimed seats.

I filed the form necessary to seek appointment, but the GRPL team suggested submitting the paperwork to earn a write-in seat in the Nov. 3 election. So I hoofed it to the city clerk’s office and filled out the necessary forms to be a lawfully recognized write-in candidate. And I also filed, later, appropriate forms with the county clerk’s office for the Citizens for Jason Gillikin campaign committee. (We have a $0 budget, as it happens.)

I believe GRPL can do more to grow the local writing culture. If you vote for me, you’ll see a stronger push for programming that supports G.R.-based writers and more ties to the programming offered by Kent District Library.

So on Nov. 3, if you reside in the City of Grand Rapids, don’t overlook those municipal races. Instead, search for the section for the Board of Library Commissioners and write “Jason Gillikin” on a blank line, with a filled-in oval.

Thanks for your support!

 

Culture Eats Strategy for Lunch — and Ideology for Dinner

On my drive into the Caffeinated Press office this morning, I flipped around the FM dial, searching for nothing in particular. I settled, grudgingly, on the local Michigan Public Radio channel, wherein NPR’s Weekend Edition was already in full swing.

Apart from some brief news about Sen. Bernie Sanders and his trek to South Carolina, the segment I heard featured the host speaking to an academic about the allegations of a rape culture at St. Paul’s, the elite boarding school that has prepared many of America’s top political and financial leaders.

The part of the interview that caused an involuntary, Spock-like eyebrow raise came when the guest asserted something to the effect that all of the stakeholders at St. Paul’s must band together for a “discussion” about ways to stop male upperclassmen from treating “girls like currency” in their competition to “score.”

Golly.

So let’s stipulate two things from the outset. First, that St. Paul’s — a 150-year-old institution that only recently allowed the admission of females — consists of teen-aged students from the upper-upper-crust of American society. And second, that if the stories about the schools are true, the school’s culture permits or even celebrates young males targeting even younger females for sex, yet there’s been only one allegation of rape. And that allegation is disputed.

Two points follow.

The first, and the more minor, point is that there appears to be a curious disconnect between the broad, left-leaning culture that mocks sexual abstinence training — see, for example, John Oliver’s take on sex ed in the U.S. — and the reaction to what happens when teenagers actually do what the sex educators encourage. Because the salient point at St. Paul’s is that even if older male students seek sex with younger female students, there’s been but one allegation of coercion in an environment where the occurrences of such liaisons is probably very high. In other words: The sex-ed folks say: “Do it, safely, and with consent,” and except for a single reported occurrence to the contrary, the kids seem to have followed their education. So what, exactly, is the problem that requires “discussion?”

Perhaps I’m cynical. But we should not be surprised when the left-leaning consensus is that we should train middle-schoolers to enjoy the fun of sex responsibly, that when those middle-schoolers pass the puberty mark, they’ll behave as they’ve been taught. If one student raped another student at St. Paul’s, then prosecute that occurrence. But to probe a deeper cultural problem? It’s not clear what such a problem could be, given that the students of St. Paul’s by and large seem to stick to the syllabus.

The bigger point, I think, is that the desire for a “discussion” about “treating girls like currency” in a male-on-male competition to “score” speaks to something quite unrelated to the current sexual mores of the students at St. Paul’s. Granted that in today’s ideological climate, any allegation of rape will find a chorus of professionals claiming a deep-seated cultural problem — hey, sociologists gotta pay the bills, too, even if every problem they see is a nail and the only tool they own is a hammer. Put that knee-jerk reaction aside long enough to reflect on just how curious it is that people assume that with the right degree of consciousness raising, we can consistently rise above hormones and instinct to be a New Soviet Man better person.

Peter Drucker said that culture eats strategy for lunch. What he meant was that the collection of habits and pre-rational behaviors that directly affect how people interrelate will always undercut an agreed-upon strategy that doesn’t square with that culture. For example, Microsoft’s strategy of unifying its software under one common codebase was, for a long time, hampered by an organizational culture that tied employee compensation to different internal business units sabotaging the success of other business units to improve their own relative metrics. When that sort of adversarial culture thrives, you have roughly zero chance of achieving a strategy that conflicts with it.

Let’s introduce the Gillikin Corollary: Culture eats ideology for dinner. In other words,  the highfalutin maxims of both the Far Left and the Far Right so often fail in the real world, because the real world is a messier place with a culture much more firmly rooted in the principles of evolutionary biology. The Gillikin Corollary is why both liberals and conservatives are mistaken in their pronouncements on sex ed: The conservatives are wrong because an abstinence-only training program (or worse, a “let’s pretend parents will teach their kids about sex” get-out-of-jail-free card) conflicts with teenage hormones. The liberals are wrong because on balance human males are sexually aggressive and human females are sexually receptive, so training everyone to be a metrosexual contractarian is doomed to failure. We’ve been wired over thousands of generations of pre-history that sexual dominance meant reproductive success and that human social frameworks were optimized for relatively small tribal groups. (See, e.g., the writings of E.O. Wilson.)

To quote Barack Obama: “Now, let me be clear.” I condone neither rape nor cultural norms that subtly compel people to engage in sexual behaviors they might have avoided but for engagement with that culture. If the student accused of rape at St. Paul’s is found guilty of rape, he should be punished.

Yet I cannot help but shake my head in amazement as the folks at NPR look at the story out of St. Paul’s and bemoan the fact that young males at an elite school engage in allegedly predatory sexual practices. Do all the left-wing sociologists and anthropologists out there really think that what they need is the right mandatory consciousness-raising program and that with it, a quarter-million years of evolution will therefore dissipate into a warm and loving enlightment completely untethered to hormones and pre-rational instinct? That a half-day seminar about “no means no” will perfectly empower testosterone-driven, highly competitive teenage males to default to asking, “May I unbutton your shirt now? May I kiss you? If your BAC is above 0.05, can we wait until we both can provide informed consent? Are you OK if we always use condoms until marriage?”

Riiiight.

The culture of an elite school serving elite families revolves around succeeding in a socially competitive world. That’s the culture. And a strategy of sexual egalitarianism will never thrive as long as that culture — and its supporting cast of hormones and instinctive behaviors — continues to imperfectly align with it.

I suspect there are ways to more effectively frame sexual education for both males and females — but those methods must be rooted in the human condition as it is, not as we’d wish it to be.

So for me, the most fascinating part of the whole St. Paul’s story isn’t the “Senior Salute” or the rape allegation; rather, it’s the putatively earnest belief that something like the “Senior Salute” could have been avoided with the right combination of training, seminars and consciousness-raising events. It’s pretty obvious that left-wing nostrums about hyperinformed and explicit consent are just as untenable as right-wing nostrums about virginity until marriage — and they’re both off-base for exactly the same reason.

Culture eats ideology for dinner.

A Consequential Month

What a month it’s been. Our black-robed overlords rescued Obamacare (again) and wrote same-sex marriage into the Constitution. Charleston continues to mourn even as the Confederate battle flag suddenly disappears from the public square and from retail shelves. Pope Francis decided he’s an environmentalist. The surviving Boston bomber got the death penalty, as did one of two prison escapees from New York, and police continue to be recorded while mistreating blacks. And it turns out the IRS has been playing games with Lois Learner’s emails — just as Hillary Clinton has played games with hers. All while Republican presidential candidates pretend that gay marriage really isn’t a thing and no one seems too concerned that the Office of Personnel Management suffered one of the most catastrophic, and most damaging, security breaches in U.S. history.

Sigh.

I survey all of this, but am relatively unmoved by most of it; the one truly touching moment was the way Charleston as a community and the families of the victims as a group came together after the church shooting to be, well, adult in the face of evil.

Perhaps my lack of engagement is a twofold function of my disappointment in the reflexive groupthink increasingly ingrained in public debate, and my belief that deep down, Fukuyama is right and the real crisis facing America isn’t the Red/Blue divide but rather the conflict between various elites seeking to colonize the country’s commanding heights. “Partisanship” is a chimera used to render into the binary a sociocultural struggle that crosses many different subpopulations and many different interest groups.

Take the twin colossi of Obamacare subsidies and gay marriage. On the outcome, I am satisfied with the high court’s conclusions. But in both cases, I think the majority opinions are dangerously wrong-headed, and it doesn’t take a law degree to understand the danger in both majority holdings. The chief justice’s dissent in Obergefell outlines why: It wasn’t the conclusion, but the logic model, that sets us up for more of the same. Kennedy’s majority opinion is filled with trite slogans that retrofit a hodge-podge of vague metaphysical assertions about human nature to justify a foreordained policy preference. And despite the acid of his dissent, Scalia’s rebuttual in King v. Burwell highlights that the majority elected to finesse a partially dishonest read of Congressional intent instead of agreeing that words have meaning and that it’s not the court’s job to pass laws that are internally coherent.

Distilled, my discomfort lies with the regrettable predictability of the political process, leavened with my increasing disdain for activists of any stripe. (Yes, I even loathe activists for my own causes. Do, or do not; there is no protesting.) More and more, I care less about the what and more about the why, and it’s an extrapolation of all these little whys that leave me slightly bearish about the future.

A lot happened this month. Inasmuch as some of what transpired might feel definitive, I cannot help but wonder whether all of these matters — gay rights, Obamacare subsidies, pulpit environmentalism, police aggression — aren’t truly concluded, but rather enter a new phase of social discord.

Like I said: Bearish.

The Moral Assumptions Within Income-Inequality Arguments

Throughout all the Sturm und Drang of the politics of wealth redistribution — intensified since the 2008 financial crisis — various groups assembled to review options to moderate the gap between rich and poor. Usually, such groups issue reports filled with dismal statistics and urgent demands for sweeping economic change, couched in language that suggests, but never justifies, a moral imperative to act.
Case in point: Laura Kiesel, writing for MainStreet, quotes a recent Oxfam International report alleging that the wealthiest 1 percent of the world’s wealthy now control 48 percent of the world’s wealth, and that the 85 wealthiest people on earth control as much wealth as the 3.5 billion people on the bottom end of the scale. Let us assume, prima facie, that the Oxfam International report is accurate. Many commentators immediately jump to the assertion that such an imbalance of wealth is politically and morally objectionable.
Question: Why is wealth imbalance morally objectionable?
One common rhetorical strategy is to assert that a specific cohort of people find imbalance to be unfair. And if it’s unfair, then clearly it’s unethical. Recent polling suggests that Americans making above $70k favor redistribution methods by about 54 percent, but for households below $30k, the rate jumps to 74 percent. The less you have, the more you resent those who enjoy plenty, and the more you’re excused for your resentment. A delicious interplay of argumentum ad misericordiam and argumentum ad populum.
Resentment, though, isn’t a compelling moral justification for the confiscation of another’s assets. (Although, I suppose, it could be a perfectly valid political justification, depending on the health of the state.) We haven’t really gotten to the heart of the question, yet, so let’s come back to Oxfam. Kiesel’s article addressed the group’s “Seven Point Plan” to reduce income inequality by clamping down on tax dodging, offering free/universal health and education, shifting tax burdens from labor/consumption to wealth, moving toward so-called living wages, introducing equal-pay laws, guaranteeing a minimum basic income and agreeing to “a global goal to tackle inequality.”
The ideologically astute will no doubt observe that Oxfam’s laundry list hews astonishingly close to the default policy preferences of the Far Left and includes major policy points that aren’t central to the goal of significantly flattening the distribution curve. Either Oxfam and its coreligionists have cornered the market on the best way to make everyone’s life better, or they’re singing to the Marxist-Leninist choir from The Hymnal of the Righteous.
Righteous. A curious term. An interesting tidbit about moral philosophy: It’s the twin to aesthetics. Go to any Philosophy 101 textbook worth its salt and look at the various trees of specialization beneath philosophy as a discipline. You find theories of fact — metaphysics, epistemology, ontology, etc. — and theories of value. There are only two value theories in philosophy: ethics and aesthetics. The first addresses the question of what is right, and the second, what is beautiful. But their approaches are largely similar, and they deal with similar concerns about universality and interpretation.
Within the discipline of moral philosophy, several paradigms assert themselves. None really offers a compelling, immediately obvious justification for the assertion that income inequality is, ipso facto, a morally blameworthy scenario:

  • Divine Command: In the Christian world, the highest commandment is to “love God with all your heart, and to love your neighbor as yourself.” In practice, this commandment preaches individual generosity to the poor and the avoidance of ostentatious consumption. Significantly, Biblical norms address an individual person’s responsibility to assist the poor, not a state’s obligation to prevent poverty. It’s a big leap to claim that Scriptural injunctions to alleviate the suffering of the least well-off requires the coercive power of government.
  • Natural Law: This approach is probably the least favorable to wealth distribution among all the main ethical paradigms.
  • Deontology: A good deontologist is a slave to duty. Although a person can assert some duty to help the poor, someone else can assert a counter-duty to maximize the efficiency of capital. Duty-based ethics is more about process and intent rather than outcome; a duty-based claim in favor of redistribution can be countered with a duty-based claim against it.
  • Consequentialism: In the mode of moral reasoning that elevates the outcome above all other considerations, the moral nod goes to the person who can make the most sound and convincing claim about what will follow if some action is or isn’t undertaken. As such, consequentialism itself — like deontology — is indifferent to the plight of the poor, except in those cases where a person advances an argument related to the poor that’s more compelling than the counter-argument.
  • Egoism: If you’re a “have not,” you want to become a “have;” if you’re a “have,” you want to avoid becoming a “have not.” Because the locus of moral reasoning is on the self, egoism does not readily admit to compromise positions for sweeping social issues.

So the point of the bullets, above, is to merely indicate that there’s no obvious, inherent moral imperative to support wealth redistribution. Many, many arguments pro and con litter the rhetorical landscape, some more convincing than others, but the fundamental point is that redistribution is a conclusion, not a premise, within the broader economic debate.
Question (again): Why is wealth imbalance morally objectionable?
Many worthy arguments both favor and oppose the significant redistribution of capital. I think, though, that the real question here isn’t moral, it’s aesthetic. People look at the juxtaposition of a wealthy person like Bill Gates or Carlos Slim or a prince of the Saudi royal family, relative to an emaciated child living in the slums of an Indian metropolis or in a camp in the East African desert, and find the comparison to be not beautiful.
It takes a callous soul to argue that it’s beautiful that some people live in palaces, dining on endangered species, while other people live in rape tents, dining on a few bugs and table scraps. Inequality, in its extremes, is ugly. And because it’s ugly, we are tempted to flip from the aesthetic to the ethical side of the philosophical coin and therefore conclude that it’s also inherently immoral. (Such a move is common: Think of how many book and movie villains aren’t just evil, they’re also deformed in some physical or psychological manner.)
The thing is, many ugly things are perfectly OK from an ethical standpoint. Controlled burns of national parks, for example. And many beautiful things are morally repugnant: Look at the formal photos of a child bride on her wedding day for a case study.
The moral dimension of wealth inequality cannot be trumped with the “ugly” card. We need reasonable debate to ensure that the self-righteousness that comes from privileging our moral positions as assumptions instead of arguments, yields to a degree of good-faith pragmatism that keeps us from demonizing the Other. Even when the Other is a guy worth billions of dollars and you’re left paying for a useless graduate degree in puppetry.
Because when your aesthetic sense tricks you into thinking that your moral preferences are normative, you won’t stop at income inequality. You will, like Oxfam International, subsume a whole list of policy preferences under the pristine banners of Progress, giving you the joy of righteousness while guaranteeing your efforts will come to naught.

On Bakeries, Pizza Shops, Florists and Same-Sex Nuptials

Dismay.
I can’t think of any other word to describe my impression of the brouhaha sweeping the country about the collision of same-sex marriage and the religious beliefs of small-business owners.
Off the bat, I’ll declaim what I believe to be self-evidently true: The radical monoculture of the Totalitarian Left tears at our shared social fabric. I could go on at length about the subject, but there’s not much I can add to what’s already been published by conservative commentators the last few weeks. Even for conservatives like me, who are supportive of gay rights, it’s difficult to be allies when the most prominent spokespeople of the Left have gone Full Alinsky on us, adopting hate-filled rhetoric and violent intimidation along the You Will Be Made To Care axis of “argumentation.”
That said, I am skeptical that a plain and faithful reading of Scripture justifies a small-business owner refusing to supply a same-sex wedding. There’s plenty in both Scripture and Tradition to bar a faithful Christian from being one of the spouses in a same-sex marriage … but serving as a contractor? One could, I suppose, elucidate a fairly subtle theological argument to justify non-engagement with a same-sex wedding in any capacity, including as a vendor, but it’s an argument — an interpretation of religious norms, not a plain-text reading of one. And the nature of many of these arguments I’ve encountered recently suggest that there’s not much theological nuance there; the arguments have all the superficiality of a post-hoc rationalization, a thin veneer disguising overt discrimination.
In other words: I throw the bullshit card on the idea that there’s a specifically religious reason compelling enough to justify the denial of service to same-sex clients. Especially when the very folks who argue their religious rights are violated by acting as vendors for a same-sex wedding also argue that those weddings are invalid in the eyes of God. So what’s the religious problem, then, in catering a make-believe wedding? The only way the religious-exemption logic holds is if the objector conceded that same-sex marriage (even civil marriage) is divinely sanctioned — but then, divine sanction erases the claim for a religious exemption. The mind boggles at the irrationality of it all.
To be sure, many Christians profess significant problems with homosexuality and the expansion of marriage to same-sex partners. Those problems are rooted in valid readings of Christian theology. I believe very strongly that Christians should not be targeted or persecuted for adhering to those beliefs. I also believe very strongly that gays and lesbians should not be ostentatiously refused public accommodation by businesses, through the self-serving and open-ended assertion of religious liberty.
These Christians are also Americans. The civil law has recently opened a gulf between what’s legally permissible and what many Christians view as being morally permissible, regarding the institution of marriage. Squaring the circle between private faith and the public Constitutional order isn’t easy, but there are ways beyond public foot-stomping to remain true to your faith while fully participating in even today’s more permissible social climate.
In fact, the real problem here is the perfect storm of a brand of Evangelical conservative Christians who want to make a stand, and be seen making a stand, for their disapprobation of gay rights — in opposition to far-Left ideologues eager to pick a fight with the “bitter clingers.” So we’re left with the rank idiocy of the Indiana and Arkansas RFRA bills but also uncharitable lawsuits against bakers and florists who prefer not to celebrate that which they morally oppose. The veiled threats of the far-right blogosphere contributes, too, with its denunciations of the “caving” by Indiana Gov. Mike Pence, while far-left activists delight in vitriolic denunciations of alleged intolerance that are untethered to reality. All of this drama constitutes a self-inflicted injury for Christian conservatives.
Let’s look at this from the perspective of a devoutly Christian baker, caterer, florist or wedding planner. You’re behind the counter, conducting your trade in peace. You go to church on Sunday, you tithe, you pray. And then Adam and Steve sashay into your storefront, ready to place an order for a sheet cake for their upcoming wedding. What do you do?
When you walk the Path of Martyrs, eager to be seen as making a stand for Jesus, you tell Adam and Steve that you can’t support them because you’re a Christian and won’t be a party to their sin. Cue the raging public shitstorm. (And, in a sense, the religious hypocrisy — viz Matthew 6:5.)
In a more reasonable world, when Adam and Steve cross your threshold, you smile at them, congratulate them on their engagement, ask friendly questions about their color choices, and enquire about the date of their ceremony. Then you appear crestfallen when you say that you can’t accommodate that date because you’re already booked solid that weekend, but you’d be happy to refer Adam and Steve to Jane’s Bakery across the street. And wouldn’t you know it, Jane just came back from a confectioner’s conference and she has some really great designs for contemporary his-and-his cakes!
Better yet, you mark that date on your calendar and genuinely take it off as a day of prayer, thus protecting you from the accusation of lying while deepening your relationship with Jesus. Sure, you’ll lose some revenue, but consider it as an investment in your treasure in Heaven. Net result: Happy customers, happy proprietors. You have rendered on to Caesar that which is Caesar’s, and onto God that which is God’s.
The cynic view, of which I’m increasingly persuaded, is that all of this drama has very little to do with gay marriage. If Adam and Steve want to get married, fine; you’d think they’d find vendors who support them, instead of compelling vendors who don’t. Human decency, and all that. And you’d also think that small-business owners would recognize that baking a cake isn’t a sin, even if you don’t like your customer.
What we’re seeing is, I think, less a genuine question of gay rights or religious freedom, and more a paradigmatic question of whose orthodoxy will govern the terms of engagement in the naked public square. So in a sense, all of this drama is small-small potatoes skirmishing in a much larger and more significant cultural war, a conflict wherein certain modes of thinking that contradict the Authoritarian Left must be rooted out, suppressed, denounced — while certain practices that conservative activists despise must be de-legitimized in the name of “freedom.”
Don’t be distracted. None of this is really about a nuanced view of Christianity, or about gay marriage. Rather, it’s about competing claims to the power to coerce normative values on the larger body politic.
Hence, dismay.

What a Month!

January is already a memory. Wow. Let’s recap some highlights.
Auto-Mania
Around Thanksgiving, I started my GMC Jimmy one morning and heard a bit of a squeal and smelled an odd aroma reminiscent of a mix of oil, burning rubber and ozone. It came, it went, life went on. But Jimmy started to act a little funny — eventually, I’d experience intermittent periods where the charging system would fail. Then it would come back to life, as if by magic.
Over my Christmas vacation, I vowed to fix the problem myself, if I could. I popped the hood and voila! — it was immediately obvious that the pulley on the belt tensioner was broken. As in, chewed to pieces. The entire serpentine belt was chafing and parts, like the alternator, weren’t being properly driven.
“I can fix that!” I said to the cats. So I did. I bought a replacement pulley from AutoZone (1.04 miles from my house by foot) and replaced the damaged part. In single-digit temperatures. Outdoors. Without gloves. Woohoo. So I got that part replaced and what happened? You guessed it — sitting for a few days, in the cold, after having had intermittent charging, left the already worn battery too weak to soldier on. So on one of the snowiest days of early January, I trudged to AutoZone on foot, bought a replacement battery, carried it home through drifts as high as two feet — and, after I installed it, thought, “Geez, why didn’t I just call a cab?”
Battery worked. But still no charge. Damn it.
So back to AutoZone for a replacement alternator. When the weather got a little nicer — as in, the upper 20s — I swapped alternators. Only hard part about that process was getting the bolts aligned on the new unit. So I fired up the ol’ girl and watched the voltmeter go from 11 volts to about 14 over the course of a minute. Then I flipped on the defroster and the system immediately dialed to 11, never to recover.
By that point, any other fixes would be guesses, because I lacked the tools and expertise to diagnose what might have been an odd fault somewhere. I took Jimmy to Community Automotive, whereupon I was informed that the problem was that the alternator wasn’t putting out a charge. Translation: They said AutoZone sold me a defective replacement part.
They also told me that the tensioner was screwed up and the serpentine belt was super worn. So I said, “Fine. Replace the entire tensioner assembly and the belt. I’ll deal with AutoZone on my own.”
I picked up Jimmy from the shop — and lo and behold, the charging system works. I’ve been driving it for a week and my voltmeter is fine and I’m clearly not driving on the battery alone.
My guess? Community Automotive determined a bad charge on the alternator with a misaligned belt. After the belt was replaced and the tensioner re-aligned, the alternator was good to go. But I’m still keeping my eyes peeled for a while for signs of charging-system faults.
Food Deserts, Public Transportation and Good Health
While Jimmy was undergoing repairs, I opted to play it safe and keep it parked until I knew the problems were fixed. That left me to find alternative transportation to work. Daily cab fare runs $50 between my house downtown and the office on the far northeast side of the city. But, I live near a bus stop, and there’s a stop about an eighth of a mile from the office. So, problem solved — for $3/day, I can just Ride the Rapid.
I don’t mind the bus. The Rapid buses are clean and run mostly on time. My biggest gripe with the system is that the metro area consists of an urban core surrounded by inner-ring suburbs that aren’t well connected to each other. The transit system uses a hub-and-spoke model that routes most buses through the downtown Central Station; there are just a handful of crosstown routes that don’t connect through Central. In a practical sense, then, getting most places takes longer than it needs to. My drive from home to office is about 15 minutes; my bus commute, door to door, takes a full hour. We really need more ring routes and crosstown routes to connect disparate parts of the metro area without having to head downtown so frequently.
(I think a shuttle service between Standale Meijer and the Grandville Library is essential, as is a park-and-ride lot at Plainfield and the Beltline where Route 11 extends all the way to the Beltline, then a crosstown route connects that lot with Knapps Corner, Meijer Gardens and then Woodland Mall. If the Rapid folks were super clever, they’d run a two-way square ring route starting at Leonard and Alpine, proceeding on Leonard to Plymouth, south to Franklin, west to Godfrey/Market, then follow Wealthy to Straight, Seward and back to Alpine — thus crossing a whopping 19 routes without actually putting in at Central Station, a potential time-saver for folks who just want to get from one part of the periphery to another. But I digress.)
My location, in the South Hill neighborhood, puts me within reasonable walking distance of a small Family Dollar and the small Wealthy Market. Neither establishment stocks an assortment of healthful foods. Family Dollar, for example, offers no fresh fruits or vegetables and the freezer section consists of pizzas, burritos, ice cream and such. Were I to aim for healthy eating, my only real option is to trudge a few blocks to a bus stop, head to the Kalamazoo Ave. Meijer, buy groceries, then trudge back. That’s a lot of time and effort — moreso than most would undertake.
I’m not a huge activist for Michelle Obama’s “food desert” propaganda, but I do note in passing that if I were permanently confined to public transportation, I’d either need to radically re-think my daily routines or acquiesce to less healthful foods. Puts the “chronic co-morbidities” question into a different lens, methinks.
Caffeinated Press
I’ve mentioned it before, but perhaps not in adequate detail. So here goes.
In mid 2014, a group of colleagues and I established Caffeinated Press, Inc., a for-profit S corporation organized in Michigan. Our mission as a small independent publisher is to connect authors and readers in the West Michigan market. I serve as chairman of the board and chief executive officer; in that capacity, I also oversee the acquisitions and editorial processes. The company includes five board members and several outstanding associates who are working hard to build the company.
I’m putting the final touches on Brewed Awakenings, the first of what we intend to be an annual house anthology. Production has been labor-intensive. I’ve had to proofread roughly 85k words, manage layout, design the cover, develop the front matter, etc. Takes a lot of time — indeed, the bulk of my month has been spent on anthology production. Eight local authors contributed novelettes to the anthology; I’m in it too, with “Providence,” a story set on Lake Michigan. Our very loose theme was “all goes dark,” but the work we’re publishing includes some humor, some gore, some romance, some speculative fiction. Good stuff. We’re producing the anthology in both paper and e-book formats; the paper version will appear in the Ingram catalog and the e-book versions on Amazon, Barnes & Noble, Overdrive, etc.
The board recently authorized the production of a quarterly literary journal, called The 3288 Review. More details on that, later.
Health Data Analytics; State Leaders Team
I’ve wrapped up most of my work on the Health Data Analytics project for the National Association for Healthcare Quality. With my colleague Tricia, executive director of outcomes for an Illinois hospital, we led a team of health quality practitioners from across the country on an exercise to define the emerging competencies necessary for the next generation of practitioners. Our charge focused on health data analytics — i.e., Quality pros who specialize in analytics. Interesting work. Our report goes next to the NAHQ board of directors.
And on the subject of NAHQ, this year’s president asked me to move my cheese a bit. Instead of rotating into the second-year lead role for the Special Interest Group team, she asked me to begin a new two-year cycle as co-lead of the State Leaders team. That puts me and my new colleague, Andrew, in front of the presidents and presidents-elect of the various state-level health care quality associations across the country. Andrew is a top-notch fellow and our assigned staffer at NAHQ and our board liaison are very easy to work with. Looking forward to this new opportunity.
Surgical Site Infections
With one of our physician medical directors, I recently authored an internal white paper about the costs associated with surgical site infections for patients who are fully embraced within a particular accountable-care organization. The numbers were low — but we recognized that part of the problem was identifying SSIs correctly amid a paucity of accurate physician documentation that works its way into an administrative claim record. Looks like this early report will fuel a broader review of how healthcare acquired infections are managed within our ACO. Potentially publishable research!
Texas, Ho!
Still on track, in a few weeks, for a brief excursion to Texas. My plan is to drive from Grand Rapids to Shreveport, LA, and spend the night at a casino there. Then, drop of my friend Duane’s stuff in East Texas, then push through to the Dallas Metroplex to catch some of the Thinline Film Festival shenanigans. I’ll head back to The Mitten by means of Oklahoma City, so I can catch some prominent casinos along the way. Basically, killing three birds with one minivan.
Miscellaneous Updates
Some other tidbits of interest —

  • Enjoyed a lovely podcasting marathon yesterday with Tony. We had sushi at Maru, enjoyed some Japanese whiskey and cigars at Grand River Cigar, and then retreated to my dining room to push out four episodes. The cigars came to us courtesy of Famous Smoke Shop, an online retailer, that’s partnering with our podcast.
  • I get to hire a new intern and a new senior analyst this fiscal year. Yay!
  • One of my contract clients had a change of leadership in my area; the upshot is that I’m being invited to do more management stuff, as a contractor, that had formerly been the sole domain of company personnel.
  • We’ve got a severe winter warning right now. As I write this, I see heavy, blowing snow creating white-out conditions at a quarter mile. Beautiful. If only I had thought to buy firewood so I could have a fire tonight.
  • Looking forward to the county convention next week, in anticipation of the 2015 Michigan Republican state convention.
  • My next writing project might be a textbook about health care quality.
  • Fleshing out my author page on Goodreads reminds me of how little time I have to actually read. That said, I’m about 60 percent done with Francis Fukuyama’s Political Order and Political Decay, the second of two volumes dedicated to revisiting and extending the groundbreaking research of Samuel Huntington into the origin and evolution of political institutions.
  • I cut the cord. After paying Comcast $220 per month for years for TV I rarely watched, a phone I never used and Internet that sometimes crawled to a halt, I gave them the boot and now rely on AT&T DSL for $40 per month. I still have Netflix and Hulu Plus, and Skype and my cell phone, so … yeah.

Hoist Upon Chait’s Petard
Some concluding thoughts about this week’s pundit nerdfight over Jonathan Chait’s essay, “Not a Very P.C. Thing to Say.”
The back-and-forth over whether Chait makes a good point or whether he is some sort of hypocrite or whether he is locked in his own view of privilege — well, it’s all already been said. The most fitting coda, I think, is merely to observe that the dour puritanism of today’s Left will, perhaps inevitably, engender a systemic backlash from within the Left itself.
The human mind enjoys a finite capability to accept cognitive dissonance, let alone the doublethink that lets people hold mutually inconsistent assertions to be true without it even triggering that dissonance. Indeed, the New Soviet Man was a creature of this doublethink. But even with relentless propaganda, nuclear missiles and Kalashnikovs, the spark of truth couldn’t ever really be repressed. The events of 1989 bore that out. Yet the Left today is increasingly reliant on authoritarian systems of psychosocial control that require doublethink to avoid cognitive dissonance. At some point, the average Man of the Left will ask: Is this really what I believe? And when that happens, the bottom will fall out.
There’s something odd, for example, in holding that the concept of a gender construct is sufficient to change reality. Were I to announce that I identify as female and henceforth want to be known as Jane, most on the Left will applaud my bravery, call me Jane and use “she” as a pronoun. All that, despite inconvenient reality of my XX chromosomes (and sexual organs). One would think the “science is settled” about biological sex at least as strongly as it’s allegedly settled about climate change, but ….
So, again — the mind’s ability to square the cognitively dissonant circle isn’t without limit. Regardless what you think of Chait, or his arguments, the Thermidor he points to may dawn more swiftly than some expect.

On the Proactive Avoidance of Relationship Regret

Posted on my Roadmap is my one-sentence mission: “I will be a contented and healthy man who, upon his 70th birthday, can look himself in the mirror free of the sting of regret.” Easier written than done, perhaps, but thinking about the question 32 years early opens the door for opportunities to avoid incurring regret in the first place.
I’m sometimes asked whether I get depressed about not having married and “settled down” with a brood of crumb-crunchers and a little suburban house with a white picket fence and a used minivan and a slightly dopey golden retriever. Usually well-intentioned, the question nevertheless is curious, insofar as it rests on two rickety assumptions: First, that marriage and family are normative, from which deviation signifies loss or defect; and second, that I am ignorant of what I’m missing so therefore I should pine for it.
As to the first assumption, I can only say that I’ve seen many people marry and remain happy together for a very long time. I’ve also seen friends younger than I who have already divorced. I am aware, through my own family’s experience, of what divorce does to family dynamics. A few years ago, when I more actively searched for a partner, I was dismayed to discover just how many women in the 25-to-35 age cohort are either single or divorced … but with at least one small child. Marriage isn’t the institution it used to be, and most families I know have so absorbed the individualist Gestalt that “family” is perhaps more meaningful as a tribal affiliation than as blood-kin identification.
I am not unaware of the benefits of marriage and child-rearing. Should the right situation arise, I’d get married. But I’m not drawn to the institution and I don’t feel incomplete because I live in an apartment with no one except my feline overlords. I’ve seen too many elderly people in the hospital who bet on a spouse and children or grandchildren to look after them in their dotage — and then see those bets fail. No one is guaranteed a loving family surrounding you on your deathbed when you’re in your late 90s. People die; they grow apart, they feud, they have different priorities. When I did pastoral care rounds in the hospital, years ago, it wasn’t all that rare for the older patients to want me to stick around. To talk. Sure, they had families — but, you know, they were busy. Seems odd to structure a life, beginning in your 20s, on the gamble of what you’ll need or want in your twilight years. Yet that’s the message, fundamentally, of family: They’re the ones who will take care of you when you’re back in diapers. Good luck with that.
Life is a series of trade-offs. There’s no such thing as a perfect existence — just a never-ending churn of decisions balanced against each individual person’s proprietary blend of needs and wants. With marriage and kids, you get better income stability, regular affection, family bonding, life milestones. Without marriage and kids, though, I retain the freedom to make major life choices without getting them approved by someone else — I can come and go as I wish, buy or save as I wish, avoid having to live with the inevitable compromises that come with marriage, and if I needed to take care of my mom when she gets old, I’m not subject to the whim of a spouse who may resist or resent it. And certainly not least, if I were to retire to a sailboat and see parts of the world, no one will try to stop me.
The other argument for marriage and family follows from a basic human need for companionship. To which, all I can say is that I do not want for friends. I have a long-term stable core, a middle-ring network that comes and goes, and a large flock of friendly acquaintances. I occasionally have weeks where I think to myself: Self, you need to start declining some social invitations so you can get some work done. So I’m not exactly a lonely recluse.
The second assumption — that I should pine or grieve for what I lack — flows from the first. When you accept the normativity of marriage and procreation, then not having it becomes an emotional struggle, a challenge of self-worth, a grave problem requiring resolution. I think there’s a fairly strong Christian Reformed, West-Michigan-culture thing at play, there, too: If you’re not married by a certain age, then there’s something wrong with you. I know quite a few people who unduly stress out over their lack of a spouse. Anyone who’s spoken to the aspiring MRS candidates at Cornerstone University or Kuyper College or even Calvin College knows the fairytale: You wait for your prince or princess then live happily upper-middle-class forever and ever, amen. Lots of those women end up, several years after their graduation and their weddings, with OKCupid profiles that feature them with their infants. I know; I’ve dated some of them. That toxic culture has wreaked incalculable chaos on the lives of the young and the innocent thanks to the tyranny of impossible expectations.
But I digress.
My biggest frustration with friends who do lust after marriage is that the longer they search in vain, the more out-of-whack their thinking becomes. It’s as if there’s some magical ratchet in their heads that, as the months and years slip away, creates ever-more-unreasonable demands for what they expect in a mate — until they come to obsess after an idealized spouse who could not possibly exist in the real world. In a sense, that ratchet is a defense mechanism, with a twofold task of protecting them having to engage in serious self-examination while precluding relationships that might be “good enough” but are nevertheless avoided because they won’t be perfect. The fairytale always trumps, but the drama never ends.
As for me, I guess I have nothing to pine over because there’s not much related to interpersonal intimacy that I haven’t experienced. I’ve loved people. I’ve woken up smiling with someone else’s head beside mine on the pillow. I’ve known the thrill of a first date, the pain of a break-up, the emptiness of a drunken bar hookup and the joy of bonding with someone over drinks. My closest friends have been with me for going on two decades. If I ever woke up at 2 a.m. with a crisis, I can think of at least five numbers to call off the top of my head where the person on the other end of the line wouldn’t hesitate to leap to my assistance.
I am content. So, having weighed the merits and elected my current path, all I can say is — I think I’ve avoided incurring a regret that would otherwise haunt me in late 2046.

Epochs, Ideology and the Things That Matter

A liberal looks at the country and, in his eagerness to immanentize the eschaton, rejects well-functioning tradition for want of some high-theoretic World State. A conservative looks at the country and, in his eagerness to restore long-abandoned traditions, rejects much scientific and cultural progress for want of Duck Dynasty. Yet a healthy body politic needs both visions; liberals and conservatives are merely opposite lobes of Uncle Sam’s lungs, diseased though each may be in its own special way. Lose one to cancer, you lose a lot.
Lose both, though, and you lose everything. The Zombie Apocalypse test is apropos: What really matters after catastrophe strikes? Think of an event like Hurricane Katrina, when public order in southern Louisiana was shaky for several weeks and ordinary survival became a genuine ordeal. In such a climate, does anyone really care about “trigger warnings” or carbon footprints or into which cathole the transgendered person gets to pee? Almost all of the current causes célèbres of the Left are what kids these days call #FirstWorldProblems. The issues that progressives adore are so irrelevant to life on the lower rungs of Maslow’s Hierarchy that it’s a wonder so many people invest so much time into advocating for so little substance.
Yet in that Katrina situation, the Right isn’t appreciably better. The preppers hide in their bunkers while the guys with guns take stuff from the guys with yoga mats. If public order is a long way off, you’re much more likely to end up with a descent into strongman-led tribalism, with a pecking order directly related to what you can contribute to the group in terms of rare skills or biceps size.
And therein lies the rub. Neither conservatives nor liberals currently articulate a comprehensive worldview that successfully encapsulates the value of ancient knowledge and antique skills, with a respect for the sundry joys of High Culture and a sophistication for harmonizing new insights with old wisdom. Today, we can afford to obsess about Facebook offering dozens of gender options. Tomorrow, when the Zombie Apocalypse comes, those same people who eagerly set their Facebook genders to “Cis Woman” or “Transmasculine” are unlikely to survive a week without dying of dehydration, injury or human-caused trauma. Today, we can afford to let conservatives be the voice of anti-elite sentiment. Tomorrow, when the Zombie Apocalypse comes, those same people who disdain higher education will be the first to chuck the last copy of War and Peace on the fire when the menfolk return with a fresh kill of some endangered species.
We might get lucky; we might get a world that looks like Falling Skies, with a healthy balance between warrior and academic leading the group. But we might end up with Lord of the Flies, instead. It scares me that I can’t tell which scenario is more probable.
We could, perhaps, console ourselves with the belief that the Zombie Apocalypse — a term of art, of course, for any great civilizational catastrophe — won’t occur. But such consolation is empty given the sprawling narrative of human history. The May edition of the estimable First Things included, as a feature article, “The Great War Revisited” by George Weigel.  It is a masterclass narrative in a magazine that, itself, sets the high bar of literary merit.
Weigel recounts the willful blindness of world leaders in 1914. No one could quite believe that the stability of the Westphalian system could collapse so quickly and so completely in so little time, so they acted as if it couldn’t.
Consider. On January 1, 1910, Tsar Nicholas II ruled an ancient, vast, autocratic Russian empire. Kaiser Wilhelm ruled a powerful, prosperous Germany freshly ambitious after Bismarck’s consolidations a generation before. Emperor Franz Joseph ruled the elegant if creaky Austria-Hungary — since 1848, no less. The Ottomans were in control, albeit tenuously, in Istanbul and had been for more than half a millennium. The Qing Dynasty ruled a decrepit China through a monarchy with roots two millennia old. America was quiet and disinterested in foreign affairs, with William Howard Taft presiding over a prosperous, growing but inward-looking country.
On January 1, 1925 — a mere 15 years later — the Romanovs were decomposing in a shallow grave while the Soviet Union crushed internal dissidents on Stalin’s orders. Germany was a shambles, the harsh Peace of Versailles spreading misery among Germans of every stripe and depriving governments before Hitler of any real, legitimate power … thus sowing the seeds of the next major war. Austria and Hungary were cleaved apart and the last Ottoman Sultan, Mehmed VI, had been deposed while Ataturk began his secularizing work (potentially sparking the tinder of later Islamofascism, to boot). The KMT was consolidating control in a democratic China while Japanese forces still stung by the aftermath of the Russo-Japanese War of 1905 had correctly gauged the exhaustion of the West and plotted accordingly. The United States, after Woodrow Wilson’s collectivist war policies and internationalist exhortations, was enjoying the Roaring Twenties under Calvin Coolidge. And families across the world were still coping with the devastation wrought by the Spanish Flu pandemic of 1918.
All the things that looked so permanent in 1910 had been laid waste over five years of war and a decade of ill-managed peace. An entire generation had bled to death for naught on the fields of Europe, and others — India, Japan, China — took notice. The suicide of the West took some time, but each slice of the wrist was unmistakable —

  • The sinking of the Titanic (1912) — we began to doubt scientific progress
  • The Guns of August (1914) — we went to war because we couldn’t find a reason not to
  • The battles of Somme and Verdun and Passchendaele (1916-1917) — we killed millions knowing it was futile
  • European acquiescence to Hitler’s invasion of Czechoslovakia (1938) — we looked away from evil
  • The Yalta Conference (1945) — we let Stalin get his spoils without a fight, condemning millions
  • The Counterculture (ca. 1968) — we stopped being serious about shared culture
  • The War on Terror (ca. 2001) — we over-reacted to a minor threat, then under-reacted to major threats

Imagine being a normal person born on January 1, 1890. You saw the entire world change before you greeted your first grandchild. You were born into a world without widespread automobiles, powered flight or amenities like indoor plumbing or electricity; as a child, you likely heard stories from your parents of the Civil War, the taming of the American Frontier and the era of tall ships. You lived through the Great War and World War II and the Cold War. If you lived to the ripe old age of 80, you died after seeing a man walk on the surface of the moon.
Think about that.
History is replete with moments in time where everything changed within a generation and old truths and new ideas fought bitterly for supremacy. The Great War was such an inflection point. So was the political upheaval of 1848. So were the Napoleonic Wars a generation earlier and the French Revolution that lit their fuse. So was the Reformation, starting with the 95 Theses posted in 1517 and persisting through centuries of wars of religion in Europe. So was the discovery of the New World in 1492. So were the Crusades. So were the crowning of Charlemagne, the Mongol invasions, the collapse of Rome and Constantine’s conversion to Christianity.
So why do we persist in thinking that such an earth-shattering event can never again occur? Why must we be so un-serious about the future that we can relish small-potatoes political idiocy as the world smolders while waiting for the tinder for the next world-historical dislocation?
Today’s domestic politics isn’t up to the task. Neither the Right nor the Left can articulate a coherent vision for what the world ought to look like next week, let alone a century hence.
Some of today’s more enlightened pundits — I’m thinking especially of George F. Will and Peggy Noonan — correctly note that the race for 2016 is hamstrung by both the Republicans and the Democrats lacking a consistent and comprehensive message about what they want for America. Debates currently focus on irrelevant personalities (Bill Clinton, the Koch Brothers) or on issues that aren’t really significant in the grand scale of things (marijuana legalization, the minimum wage). We’re back to small-ball politics.
But while politics is about legislative agendas, ideology is about the big picture. And on that front, all the main ideological voices in America lack a conceptual coherence that applies with equal validity and rigor to life on a college campus as well as life in a post-apocalyptic village. Ideology requires a conception of the human condition that applies regardless of any individual human’s specific condition. It requires a nuanced teleology. Ideology shapes politics, so with ideologies in disarray, it’s no surprise the our politics follows suit.
Progressive ideology spends so much time on harmonizing complex identity relationships that the framework it’s built upon cannot endure in adverse material conditions — what works in faculty lounges at Berkeley won’t work in a rural farming community in Nebraska, and certainly won’t work in a long-term survival situation. It fails the test of universal relevance. Conservative ideology lacks coherence on the big questions of life and human relationships; half of engaged conservatives appear quite willing to live within Leave It to Beaver and eschew politics entirely while the other half can’t figure out if it’s for or against the NSA, for or against starting council meetings with an invocation to Jesus, for or against vaccines. The libertarians fail to concede that humans are social animals, and that eusociality imperfectly squares with contractarian principles, so they seem like the rump at a linguistics conference that really, really wants you to believe that Esperanto is a logically superior alternative if only people would abandon their native tongues and give it a chance.
(Sneaky thought: You know who actually nails the big picture effectively? Catholics and Jews, and non-radicalized Muslims.)
I want conservatives, in particular, to advance a coherent framework that tells me what kind of America we aspire to in the year 2114. Don’t recite policy — recite the principles that policy will be shaped by. That framework will give a compelling, universal why as well as a specific answer to the tough questions we prefer to elide:

  • If human life is precious, will we abolish the death penalty when we abolish abortion?
  • Which is better: A well-reared child attached to two same-sex parents, or a poorly reared child of two opposite-sex parents?
  • Under what circumstances will we invade a sovereign state? To acquire resources? To avert genocide? Never?
  • Can we force children to get mandatory vaccination against parental consent, for diseases that could devastate large populations?
  • Does human destiny reside in the United States, across the globe or among the stars?
  • What should be in the public square, versus entirely private, versus private but subject to government monitoring?
  • To what degree should individual risk be socialized?
  • What is the purpose of a well-lived life?
  • Is society stronger with a Judeo-Christian worldview, with a secular worldview or with a Greco-Roman ambivalence about religion?
  • To what degree should a person be required know how to change a tire, raise a garden or build a fire in the backcountry?
  • What is the point at which we agree that gulf between “have” and “have not” is too wide to tolerate?
  • How do we balance libertarian autonomy with the stabilizing power of society’s little platoons, without rendering either useless?
  • At what point does market inequality amount to de facto duress for the economically disadvantaged?
  • What is the proper response to a person who is biologically female but professes to be male in gender?
  • To what degree are people free to make choices that may not redound to their long-term advantage (smoking pot, eating too many cheeseburgers, avoiding dental exams, driving without a seatbelt, etc.)?

We can hope that the Zombie Apocalypse never comes, despite history’s ample lessons. But while we maintain this foolish hope, will we think prudently about what kind of life ought to persist between our cyclical catastrophes, or will we duck our heads in the sand and continue pretend that today’s hot-button social issues really do have meaning?

Donald Sterling and the Consequences of Disallowed Opinions

Oh, Donald Sterling. You are a first-class case study in what’s amiss in today’s public square.
Let’s recap. Sterling, part owner of a professional basketball team, recently came under fire for some not-exactly-subtle racist comments he made. And apparently he has a long and unhappy history of such comments.
The Universe of Right-Thinking Individuals, in characteristic fashion, decided Sterling is not one of us and therefore should be forced to sell his ownership in the L.A. Clippers, and presumably to slink under a rock until he dies in disgrace.
Here’s the catch, though. Although I personally believe Sterling’s comments are idiotic, I have yet to see evidence* that he engaged in illegal activity that warrants such strong financial sanctions.
Did he engage in behavior, motivated by racial animus, that adversely affected the players, staff or fans of the Clippers? Did he engage in unlawful discrimination? Did he do anything that would be a valid cause of civil or criminal action before a state or federal judge?

Yes? Cool. Let’s collect the evidence and take it to a jury.
No? Then what’s the problem, really?

Many people would argue that the problem is the racist sentiments themselves — that the very possibility that someone, somewhere, could hold such a disallowed opinion is justification for radical public intervention. Although I firmly believe that racism is the last refuge of ignorant buffoons, I’m wary of inflicting economic harm against anyone who holds an unpopular opinion. If it’s OK to publicly browbeat racists — obviously an easy target that garners little sympathy — who else is it OK to browbeat and financially penalize in the court of public opinion? How about people who are iffy on gay marriage? (Hello, Brendan Eich.) How about people business owners who oppose abortion? (Hello, Hobby Lobby.) What about people who use words correctly that others misunderstand? (Hello, David Howard.) Should people who are skeptical of some policy positions of climate-change activists be tossed in jail because they’re “deniers?” I’m sure most of us have an opinion about something that doesn’t represent correct thinking. Would you want to be sanctioned or face financial harm not because of what you did, but because of what you thought?
As I said: Sterling makes a great case study, because no one but a Klansman can excuse his language. I certainly can’t. I think the man is a bloody fool and that his comments are indefensibly reprehensible. If ever there were a scenario where a near-majority of the public would agree on something, it’s that Sterling is an unrepentant racist. This case is black-and-white, open-and-shut, book ’em Danno.
But — isn’t it better to engage bad opinions than to dehumanize the people who hold them? Isn’t it better to let a jury, following due-process rules, decide whether a person ought to suffer financial penalty for committing an actual harm, rather than to let the justice of the mob inflict whatever sanctions it sees fit?
There’s an increasingly virulent strain of moral absolutism afoot in contemporary political discourse. It’s not isolated to the Left or the Right. Rather, it infests the entire debate. This absolutism casts people with whom we disagree not just as errant, but as inferior — as not deserving of basic human dignity and to whom no quarter shall be offered. The Left’s treatment of folks like Sterling and Eich and Howard is lamentable, but it’s no different in its way from the Right’s treatment of Bart Stupak or Alec Baldwin or Al Sharpton. ‘Tis easier to demean than to debate.
I abhor racism. I’m quite happy to condemn Sterling, or to debate him in order to persuade him to a more enlightened view of race relations. I am not happy, though, to acquiesce to mob justice. If Sterling is to lose his assets involuntarily, it should be the result of a court order, not a full-court press in the media. I felt the same thing about Eich.
Because eventually, the justice of the mob will move away from the black-and-white cases, like Sterling’s, and move to the grey cases for which most of us, in some way, serve as unindicted co-conspirators.
*I have been tracking the story, but not obsessing over it, so if such evidence exists, I’d welcome a hat tip.

Blessings, Old and New

Today is Christmas. Ho3.
Once upon a yesteryear, the last six weeks of the calendar marked a magical period of fun, family and festivity. The season kicked off with the trek up the hill to my grandparents’ house on Thanksgiving Day. We’d enjoy a feast that would put any Edwardian glutton to shame –assembling in the White Dining Room, a twice-a-year event, with non-casual attire and rare delicacies stretching as far as the eye could see — then cap it off with the thrill of defeat known as the “Lions’ game.” Heaven help us when it was Detroit v. Green Bay; battle lines formed ’round the TV, with the Michigan Delegation duly singing Nearer My God to Thee as the defense sunk beneath the waves while the Indiana Delegation surged with a wild-eyed ferocity that would make Mel Gibson look as sedate as Ben Stein.
Then, we’d embark upon that Great Interregnum known as Advent, when the spiritual side of Christmas received its due accord. The ancient Christian fathers knew what they were doing when they introduced seasonality into the liturgical calendar; moreso, when they pushed the cycle of readings to three years on Sundays and two years on weekdays. Advent became a period both familiar and yet ever new; in my youth, at a Franciscan parish, by the time a new three-year Gospel cycle began we’d have new friars and thus new perspectives on that year’s narrative.
Times change. My parents divorced, my grandfather died, everyone’s moved to different domiciles, schedules swapped as in-laws proliferated, food lines slimmed down from “extravagant fare on china with silver” to “grab a paper plate for appetizers,” sweaters and ties gave way to pajama pants … and I’m in my mid-30s living with a pair of cats. Over the last few years, the holiday season has crumbled a bit. It became a duty to buy gifts. It became rote to do the same things at church. It felt odd that “family” occurred twice per year, in the Snowy Season.
The last few years haven’t been especially merry. Acedia set in, I suppose. Christmas became just one more thing to plan around, like a doctor’s appointment or annual performance review.  One more thing to spend money on. One more reason to sit down with family you see almost never and pretend like things are a happy, healthy whole. Indeed, my favorite part of the last six weeks of the year is the anticipation over my annual two-week vacation, a time spent not on others but rather myself.
Yet. Yet. Yet. It’s tempting to catch yourself judging today by the impossible standard of yesterday. It’s the fate of mankind — graced, as we are, by mortality; cursed, however, by relentless novelty — to never step in the same stream twice. The things that used to excite us eventually lose their wonder. The things we used to tire of, now bring delight. The challenge of Christmas, then, is to resist treating the holiday like a repeat, but instead to find new meaning every single time, even when there’s no lodestar to compare against.
This year, I kicked off the holiday season with Thanksgiving with my mom and brother. Then I had a second feast with friends at Brittany and Steve’s. We’ve had snow consistently in December, and little things — a gift here, a card there, a party with friends somewhere else — made a huge difference. We had a fun party at my grandmother’s condo last Saturday, and last night at my mom’s was great — especially chucking indoor snowballs at my young nephew. Today I’m drinking coffee with Bailey’s, writing, while the cats sit peacefully on their pillows. I think tonight I’ll make a fire and watch the Doctor Who special.
Christmas isn’t about gifts, or decorations, or cookies or anything else. More than anything, it’s a state of mind that says two things simultaneously. First, in that ancient Christian tradition, we are invited to reflect on the miracle of life and the saving power of innocence in the face of worldly adversity. Second, we are called to impose our own meaning on the world around us, to choose to find reasons for joy … or not. Our call.
Choose wisely. For myself, this year, I choose to enjoy the blessings of Christmas, and I pray that you do, too.

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