Libertarianism(s) versus Postmodernism and "Social Justice" Ideology (Video)
Mid-Nineteenth-Century Secularism as Modern Secularity
A peculiar phrase recently introduced into the political lexicon by media cognoscenti describes a new corporate philosophy: “woke capitalism. Coined by Ross Douthat of the New York Times, woke capitalism refers to a burgeoning wave of companies that apparently have become advocates of social justice. Some major corporations now intervene in social and political issues and controversies, partaking in a new corporate activism. The newly “woke” corporations support activist groups and social movements, while adding their voices to political debates. Woke capitalism has endorsed Black Lives Matter, the #MeToo Movement, contemporary feminism, LGBTQ rights, and immigration activism, among other leftist causes.
The Ludwig von Mises Memorial Lecture, sponsored by Yousif Almoayyed. Recorded at the Mises Institute on March 22, 2019. Includes an introduction by Joseph T. Salerno.
(Part of The New Thought Police – Social Justice Warriors) (Video).
In the early 1850s, a new philosophical, social, and political movement evolved from the Freethought tradition of Thomas Paine, Richard Carlile, Robert Owen, and the radical periodical press. The movement was called “Secularism. ”ts founder was George Jacob Holyoake (1817–1906) (Grugel 1976, 2–3).2 Holyoake was a former apprentice whitesmith turned Owenite social missionary, “moral force” Chartist, and radical editor and publisher. Given his early exposure to Owenism and Chartism,3 Holyoake had become a Freethinker. With his involvement in Freethought publishing, he became a moral convert to atheism. However, his experiences with virulent proponents of atheism or infidelity and the hostile reactions to them on the part of the state, church, and press induced him to develop in 1851-1852 the new creed and movement he called Secularism….In Ryan T. Cragun, Lori Fazzino, Christel Manning, eds. Organized Secularism in the United States. Boston and Berlin: De Gruyter (November 2017): 31-56.
On the Origins and Character of “Social Justice”
As a growing body of scholars and public intellectuals suggest, nothing less than a moral revolution is underway in liberal society, broadly construed. The old rules of speech and behavior are giving way to a new package of moral and political imperatives. As illustrated regularly on college campuses and beyond, the advocates of this new moral creed aim to enforce adherence to their beliefs with the ferocity of religious zealots. The political and quasi-religious creed is known as “social justice,” and the rationale for its enforcement is to protect and promote the members of marginalized identity groups. Far from being limited to a few student activists and keyboard warriors, the social justice creed has been adopted by a majority of North American university administrations and codified in university policies. And social justice has also traveled far afield of academia, exerting a growing influence on social media, mass media, corporate America, and other elements of the broader culture….Vox News. 14 June 2017.
Secularizing Science: Secularism and the Emergence of Scientific Naturalism
One of the great ironies of Western political history involves the term “social justice.” Although a core idea within liberalism and socialism for at least 175 years, the background and origin of “social justice” was a cultural and political conservatism. The irony of the “cultural appropriation” of social justice by liberalism and socialism has recently redoubled. Suggestive of a seemingly undeniably intangible good—that is, of just, fair, well-ordered, and harmonious social relations—social justice is now implicated in fierce and sometimes violent antagonisms. Social justice crystallizes in two words some of the most contentious issues roiling North American politics today. Contemporary social justice bears little resemblance to the original social justice or even more recent movements that have gone by the same name.
Mid-Nineteenth-Century British Secularism and its Contemporary Post-Secular Implications.
As science advances, so this story goes, religion inevitably retreats….Rather than assessing the putative secularizing impact of science, in this chapter, I approach the secularity of science from the other side. I examine an avowedly secular cultural formation and its role in the secularization of science itself; in particular, I consider the creed and movement of George Holyoake’s mid-nineteenth-century Secularism for its contribution to the emergence of a nearly coterminous scientific naturalism. In Rectenwald, Michael. Nineteenth-Century British Secularism: Science, Religion and Literature. Palgrave-Macmillan. 2 January 2016.
Secularism and the cultures of nineteenth-century scientific naturalism
In Michael Rectenwald, Rochelle Almeida and George Levine, eds. Global Secularisms in a Post-Secular Age. Boston: De Gruyter (2015): 43-64.
Craig on God and Morality
In the mid-1840s, a philosophical, social and political movement named Secularism evolved from the radical tradition of Thomas Paine, Richard Carlile, Robert Owen and the radical periodical press. 1 46.2 (2013): 231-254. Print. Copyright The British Society for the History of Science. In The British Journal for the History of Science. 46.2 (2013): 231-254. Print. Copyright The British Society for the History of Science.
Darwin’s Ancestors: The Evolution of Evolution
THERE IS AN HISTORICAL DEBATE in philosophy that begins with Plato’s Euthyphro on the relation between the omniscient authority of God and morality. We do not intend to rehash the vast literature on this topic.1 Instead we will concentrate on the arguments given by William Lane Craig, a well-known philosopher of religion whose influence on Christians is considerable. Craig has given a moral argument for the existence of God.2 If he is correct, then non- believers and non-theistic moral theories are inadequate. We regard Craig’s view as invalid and in need of correction. We contend that the argument Craig gives is unsound.
The Construction and Deconstruction of Science in Middlemarch
Despite his unique contribution to evolutionary theory—the mechanism of natural selection—Charles Darwin can hardly be considered the first evolutionary theorist in history. It is generally acknowledged that organic evolution, or “transmutation” as it was called during his lifetime, was hardly a new idea when Darwin published On the Origin of Species in 1859. If ancient Indian and Greek thought is included, evolutionary ideas were thousands of years old by the time Darwin wrote. But even considering his own times, Darwin was not the evolutionary lone wolf that he is often made out to be. In fact, Darwin not only followed closely behind other transmutation theorists, but his own views met with a degree of skepticism not altogether unlike that which greeted his predecessors. In Victorian Web. 1 December 2008.
Historicism and Science Studies
The fictionalizing of science happens to be a meta-theme in Middlemarch, and one which, I will argue, Eliot sets out consciously and masterfully to interrogate. In the process, I hope to show that Eliot's use of science is far from naive or merely syncretic. To the contrary, I will venture to argue that in Middlemarch Eliot actually anticipates a greater discursive shift in scientific theory of which Thomas Kuhn's The Structure of Scientific Revolutions (l962) is the watermark in the philosophy of science, and which Michel Foucault marks and notes in his various archaeologies of knowledge. In Victorian Web. 1 December 2008.
Reading Around The Kids
One way to understand the diverse discourse known as science studies is to consider the ways in which different camps and theorists think (or do not think) the question of history, and to consider how historical theories and methods connect with epistemologies and the possibilities for critical discourse regarding science. Can the question of historical method or theory serve as a useful guide to the discourse, perhaps even a better index for considering the issue of critical engagement, than epistemological conviction (or lack thereof)? I will explore the issue by considering the historical methods and theories of history of several interlocutors located within the discourse of science studies, in order to illustrate the possibilities for this approach. As the discussion should make clear, the historical approach is productive of comparative reading of interlocutors in terms of the possibilities for a critical discursive relationship to their objects of knowledge, as well as for demonstrating the relationship between historical method and theory, and epistemology.
The books are everywhere, stacked like barricades between me and my family, on coffee tables, end tables, the kitchen table, dining room table, chairs, desks, dressertops…In Constance Coiner and Diana Hume George, eds. The Family Track: Keeping Your Faculties while You Mentor, Nurture, Teach, and Serve. University of Illinois Press (1998): 107-13.