Tuesday, June 3, 2025

#154 / Trust Yourself


Hoover Tower

The Hoover Institution, located at Stanford University, wants to "address the erosion of trust in American institutions." Click the link if you would like to see what The Hoover Institution has to say about this topic. 

I think that restoring trust in American institutions (and particularly in American government) is a really good idea. Experts immured in isolating towers, however, telling us why their ideas are so relevant, is probably not the best way to accomplish the goal. 

I suggest that scholars and citizens, both, could do a lot worse than pay attention to Bob Dylan's suggestion. He's got a whole song about the issue: "Trust Yourself." Click that link to read the lyrics.

If you want to have a government you can trust, then you need to get involved in government yourself. That's the winning formula. It's pretty straightforward. Take it from me, that's not so difficult to do!



Monday, June 2, 2025

#153 / Thinking Like The Lions




A guest essay in The New York Times gave me something to think about. The essay was by Carl Safina, who is an American ecologist. Safina's books and other writings focus on our human relationship with the natural world. The title of Safina's essay was, "To Take On Trump, Think Like a Lion." To read Safina's essay, just click the link (The Times' paywall protections permitting, of course). 

While I am always happy, personally, to read about various ways that concerned citizens might be able to "take on Trump," my attention was actually captured not by Safina's political suggestions, but rather by his description of the behavior of a pride of lions, who were out to grab dinner by way of hunting down, and then eating, a zebra or two: 

One late afternoon long ago at the Ngorongoro Crater in Tanzania, I was with a group of birders when we located a pride of sleeping lions. As evening approached, they yawned big-fanged yawns and slowly roused. About 10 in total, scarred veterans and prime young hunters. 
It was time for them to hunt. But first they licked one another, pressed bodies and indulged in much face rubbing. They reaffirmed: “Yes, we are together. We remain as one.” Only then did they set off.
Their tawny bodies flowed up into the tall golden grass along the ridge of a low hill. One sat; the others kept walking. Ten yards on, another sat while the others walked. And so on until the ridge was lined with a hidden picket fence of hungry lions all attentively gazing onto a plain where a herd of unsuspecting zebras grazed. Then one, who’d remained standing, poured herself downhill. Her job was to spook the zebras into running uphill, directly into her veteran sisters and their spry younger hunters.
Rubbing noses does not catch a zebra. But only after the lions rubbed noses and reaffirmed a shared identity were the zebras in any danger. Those lions showed me that a sense of community is a prerequisite for coordinated strategy. They did not succeed in that hunt. But they would try again. Failure, these lions had learned, is necessary for success (emphasis added).

Now, finding out that lions operate on the basis that "we're in this together," gave me a great deal of satisfaction. That, of course, is exactly what I say about how our system of self-government is designed to work. I also liked hearing about those friendly "face rubs," and the other behavior that indicated that a deep personal friendship underlay the lions' efforts to survive, and to thrive. Again, my "find some friends" admonition is really based on my understanding that this kind of friend relationship is what we need, too, to succeed in accomplishing almost anything. 

Lions, it appears, are not the exemplars of "individualism" that many, probably, think they are. Lions operate, and are ultimately successful, only on the basis of their collective action, founded on friendship, and expressed through their action in small groups. If I am getting Safina's message right (and I think I am), a better title for his essay might emphasize the "collective" nature of what lions do, and not imply that it's the individual lion that plays the most important role. 

In other words, I'd suggest a new title for Safina's essay: "To Take On Trump, Think Like The Lions." Emphasizing joint and collective efforts, not individual efforts, is how to steer us towards political success: (1) Find some friends; (2) Create a group: (3) Act. To be clear, steps (1) and (2) could come in reverse order. It's that idea of getting together with others, who are united in friendship, that establishes the basis for successful political (and other action). 

As I say, I really liked what Safna said. Think Like The Lions. 

We are in this together, friends! Hear US roar!!

Foundation of Freedom

Sunday, June 1, 2025

#152 / Tom Cruise Versus The Anti-God

 

I went to see the newest "Mission Impossible" movie - and I did so largely because I wanted to see whether or not Rod Dreher's understanding of the movie made any sense. Dreher is described by Wikipedia as follows: 

Rod Dreher is an American conservative writer and editor living in Hungary. He was a columnist with The American Conservative for 12 years, ending in March 2023, and remains an editor-at-large there. He is also author of several books, including How Dante Can Save Your LifeThe Benedict Option, and Live Not by Lies. He has written about religion, politics, film, and culture in National Review and National Review OnlineThe Weekly StandardThe Wall Street Journal, and other publications.

Wikipedia has not yet been updated to mention Dreher's latest book, Living In Wonder, which is subtitled, "Finding Mystery And Meaning In A Secular Age." Among other things, Dreher takes very seriously the existence of a spiritual dimension to reality, populated by demons, among other things. Here is some of what he says about the latest "Mission Impossible." You can get the entire write up by clicking this link

As viewers of the previous M:I know, the world is endangered by a super-powerful AI, called “The Entity,” which has gone rogue, and seeks to exterminate much of humanity and to enslave the survivors. Only Ethan Hunt (Tom Cruise) can save the world. In this new film, Ethan’s team refers to The Entity as “The Anti-God” — a reference that first emerged in the third M:I film, referring vaguely to a technology that could wipe out all of humanity. 
If, when you hear the characters in the new film say “The Anti-God,” and you think of “The Antichrist,” well, then the whole enterprise takes on a deep and relevant theological dimension.
In the opening sequence of the new film, we learn that The Entity has so thoroughly infected and seized control of the global Internet that nobody really knows what truth and reality are anymore — and that the world is headed towards war. It seems that The Entity is manipulating reality — which is to say, narratives about reality — to turn people and nations against each other. Its final task is to infect the arsenals of the world’s nuclear powers, to unleash global Armageddon.... 
Anyway, let us consider that a rogue AI is the Antichrist. The film doesn’t ask you to believe that there is an evil spirit behind it. It simply … is. It might be non-sentient, or might not — it doesn’t really matter. The Entity behaves like an evil god, so it might as well be one (emphasis added).

As I understand it, Dreher is seriously suggesting that A.I. (just emerging) may well turn out to be the "Antichrist" that the Bible talks about, and that he is also suggesting that this thought is central to the latest "Mission Impossible" movie. I am NOT a fan of A.I., as you can probably guess from my blog posting yesterday. This is why I wanted to see this latest Tom Cruise film. Even if you don't take the "Antichrist" literally,  as Dreher and many Christians do, it makes a certain degree of sense to think of A.I. as having some kind of inhuman potential, some power beyond human understanding, a power that might hold, ultimately, an ability to assert itself over human lives and to imprison them within its own, inhuman and unholy reality. 

Is that what I saw in this Tom Cruise movie?  I guess this is what Dreher saw, but I have to say that the kind of religious critique of A.I. that Dreher advertised as central to the movie didn't strike me as having any kind of central role. I remain a critic of A.I., and I can actually believe that there is a possibility that the penetration of A.I. into every aspect of our lives could lead us up to the threshold, and then over the threshold, into nuclear war. That possibility makes me more than nervous, but the theological dimensions of A.I. did not seem, to me, to be a main messaage of "Mission Impossible: The Final Reckoning." 

If you like lots of action, and improbable or even impossible stunts, then Tom Cruise delivers in his latest movie. As for any "deep and relevant" theological insight, or any meaningful critique of A.I. as it actually exists, the latest "Mission Impossible" movie is not where you're going to get that kind of analysis and exploration - at least not in my opinion.


Saturday, May 31, 2025

#151 / That Creepy Eyeball

 


Sam Altman, the CEO of OpenAI, has been heralded by many for his work on Artificial Intelligence. As it turns out, Altman has come up with another idea, too. It is pictured above, that "creepy eyeball" you see at the top of this blog posting. If you are, by chance, a Wall Street Journal subscriber, you can read all about it by clicking this linkClicking right here will get you to another news story about Altman's latest world-changing idea. You probably won't encounter a paywall there. 

In short, Altman has figured out that "AI agents will soon be so prevalent, and so humanlike, that we will all need repeatedly to prove that we're real, and that we are actually humans, to prevent all those AIs from masquerading as humans on everything from payment platforms to social networks."

This seems like a real problem, alright, but how could a computer user provide any kind of adequate and infallible proof that the computer user is really human? Well, says Altman, let's use your iris! There are no two irises alike, among all the billions of people on earth. Therefore, Altman's newest corporation, modestly called, "World," would like to scan everyone's iris, which would then infallibly demonstrate exactly who that person is - and that the computer user is a "real" person, not some kind of AI. 

Being certain about personal identity online is a huge problem, and Altman's idea would likely solve it. However, just to be clear, it would then be impossible for anyone, anywhere, at any time, to be "incognito." In other words, anyone would be able to know everything about you (online or off) by using your iris scan as an infallible identifier, tying into the giant databases that already exist, documenting every purchase you have made on Amazon, every negative posting about Elon Musk you have ever made, and (let's face it) EVERYTHING about you. 

So far, we are all acting like the need to be "anonymous," unless we affirmatively want to disclose who we are, is not something to be very concerned about. We get those targeted ads on social media because huge data banks, available for sale to corporations who are willing to pay for the information, give the purchasers of the information massive amounts of data about each one of us. This invention of the "creepy eyeball," as The Journal describes it, will just tie it all down, for everyone. 

Let me remind you of one of my past blog pieces about the "Pajama Police," in China. Altman's plan makes the Chinese Government's operations sound like "amateur hour."

Maybe you will be able to pony up some enthusiasm for this "World" that Altman is helping to create. I, really, can't.

The only "World" in which I want to live is not a technocratic, artificial world created of, by, and for the billionaires. It is pictured below. 

Can we ever return to Planet Earth?  Well, we "can," certainly, and when and if the entire new "World" spawned by our marvelous, modern technologies breaks down,  with its iris-scanning abilities included, I hope we will still remember how to be alive in the "real world." 



Image Credits:

Friday, May 30, 2025

#150 / Musk - Zuckerberg - Bezos

 


I was planning to title this blog posting "The Three Stooges," the title to go along with the picture at the top. A picture of the real "Three Stooges," Larry, Moe, and Curley, can be found at the bottom. Upon reflection, I decided that such a title would not be truly accurate.

A short definition of "stooge" is a person who "plays a subordinate or compliant role to a principal," and that definition does seem accurately to highlight the extent to which the three fawning billionaires, pictured above, have subordinated themselves to our most recently-elected president.
 
On the other hand, "stooge" is also defined as a person who is "fooled into doing all the hard or dirty work for someone else," or  who is "the butt of someone's mean jokes." By that definition, it may well be that we, the citizens of the United States, are the ones who have been cast as "stooges" by our "Apprentice President," not those feckless billionaires. 

I decided to make my blog title reference Musk, Zuckerberg, and Bezos, billionaires all, listing their names in the order they are pictured. I have a simple point to make. 

We, the people, are not, for the most part, wealthy - and we certainly aren't anywhere close to being a bunch of "billionaires." Still, we don't print "E Pluribus Unum" on our dollar bill for nothing. In Latin, that phrase really means that "we are in this together," a phrase that I employ frequently as I write, each day, about our "political world." All of us, including the nation's small billionaire cohort, are "in this together." 

So, on to my simple point: If we are "in this together" (and we are), and if we want to make sure that our federal budget starts moving towards "balance," and away from deficit spending, there are two basic ways to get there. First, we can slice and dice current government programs, and reduce expenses. Second, we can raise more money (that is called "taxes") from those who can afford to pay more. And, of course, we can undertake a combination of ingredients approach. 

With apologies for my delay in getting there, here is that simple point I have mentioned: To achieve the goal of a more balanced budget, let's have the billionaires pay more. After all, they can afford it. The current approach is to let the billionaires off the hook, and to assign the billionaires (and particularly Mr. Musk, allegedly the wealthiest person in the entire world) the job of cutting expenditures that benefit all the rest of us. 

If we don't take the approach of taxing the billionaires, it seems to me, we might as well start recognizing ourselves, collectively, as the "300,000,000+ Million Stooges," because the way our billionaire president and his billionaire friends are doing it, the ordinary people of the country are doing the hard work for someone else (in fact, for the billionaires), and if that isn't the definition of a "stooge," I don't know what is!




Image Credits:

Thursday, May 29, 2025

#149 / The Blame Game




Kristin Crowley, formerly Chief of the Los Angeles Fire Department, is pictured above. Crowley was demoted by LA Mayor Karen Bass, which is why she is now the "former" Chief of the LA Fire Department. The Mayor blamed Crowley for what the Mayor thought was defective leadership and preparation, in advance of the devastation caused by the massive, wind-driven fires that burned down thousands of homes in Los Angeles. In the picture, Crowley is speaking to the press after she failed to persuade the Los Angeles City Council to restore her to her position. No suck luck. Crowley didn't get to keep her job.

The New York Times paired its article about Crowley's failed effort to regain her position with an adjacent article featuring the latest news on an effort to recall Mayor Karen Bass. Mayor Bass, herself, has come under criticism, and has been blamed for the incredible damage done by the fires. The fact that Bass was in Africa at the time of the fires, having left town after fire warnings were issued, was not a "good look." Nicole Shanahan, a Silicon Valley billionaire who helped fund the unsuccessful Robert F. Kennedy, Jr. run for the presidency, is now going to put her money to work in the recall Bass effort. 

I have previously written to decry "anger" as a good basis for political action. The same thing might be said about "rage," which I guess qualifies as an extreme form of anger. Please allow me to add "blame" to this list. Like "anger," and "rage," "blame" is a very poor basis for political decision-making. 

Why is that? Well, one reason is that anger, rage, and blame are divisive, and it is usually true, at times of crisis, when political leadership and effective political action are most important, that getting everyone to work together is usually a pretty high priority, and an important factor in achieving success. So, there is a "practical" reason to suppress our instincts of anger, rage, and blame, when we want to confront and overcome a crisis. 

There is also another reason that I think that anger, rage, and blame are politically counterproductive. These feelings are "backward-looking." We are angry, or enraged because of something that has already happened - even if what has already happened is just some sort of threat of something foretold for the future. Similarly, and even more clearly, blame is something that directly refers to the past. 

Of course, we can give a nod to Faulkner for his accurate comment that "the past is never dead. It's not even past." That's so true, but the real point is that our aim must always be to look ahead. That is where we need to be looking if we want to be effective as human beings. The human world in which we most immediately live is created by human action - and collective human action is another way to say, "politics." If we want to make the world better, or to recover from disaster, we will either succeed, or not, by creating a new reality in the future. 

Where we are now is always where we start. and we are always starting "now," right where we are. Talking about who to "blame" for where we find ourselves, and being "angry" and "enraged" about our situation, does nothing to enable us to move ahead into a future that we must, ourselves, create. 

The "Blame Game"? We don't need it. It's counterproductive. It's another example of giving "observation" a preference over "action." 

"Telling it like it is" almost always feels good - that's a way to rehearse and refresh our anger and rage. But what we really need to do is to make things better, to begin anew, to do something that has never even been thought of before. 

Anger, blame, and rage? Let's put them in the rearview. We have so much to do, right now. We need to look ahead!


Image Credit:
 

Wednesday, May 28, 2025

#148 / We Tell Ourselves Stories...




That is Joan Didion, pictured above. The picture was taken in San Francisco, in the late 1960s. The White Album, a book of Didion's essays (all of which essays had been previously published, before being included in the book), appeared in 1979. 

I captured that picture from an article in The New York Times, which appeared in the newspaper on March 6, 2025. I encourage you to read the article yourself (paywall policies permitting), if you'd like to revisit the Manson Murders, which are prominently featured in The White Album

I am not, in this blog posting, going to discuss the Manson Murders. Rather, I want to reference a line from Didion, mentioned in The Times' story. This is the first line of The White Album:

We tell ourselves stories in order to live.

I think that this statement is worth pondering. "Stories," in the way Didion is using the word, suggests that such "stories" are not "true." Such "stories" might even be intentionally deceptive, but even if we are not aware of it, and even if we are not intentionally telling untruths, Didion seems to be asserting that we "lie" to ourselves, or "make things up," in order to be able to live. 

This does not sound like a good thing, does it - at least as presented that way? Let me try to render Didion's thought a different way. 

In fact, to "live" means to move (individually and collectively) into a future that does not yet exist. We are alive in the "present," having lived through the "past," but in order to live we must move forward. Our lives - the lives we create (individually and collectively) exist only as we take action, and because we have received the inestimable gift of human freedom, we can do "anything." We are not "determined" by our past, or by what we have been told. We can do things never even thought about before, never envisioned. 

As I like to say, I "majored in Utopia" at Stanford. I am an unashamed "utopian thinker." Observing what now exists is fine. It is, in fact, critically important, but we are not ultimately constrained by what we generally denominate as "reality." 

"Reality" is what exists now. But what exists now is not "inevitable." Reality, going forward, will be what we make it (and for good or ill, both destinies being possible).

So, I am proposing that we remember Joan Didion's comment in this way: We need to tell ourselves stories about our ability to change the world for good, to make a reality that conforms to what we want to create. 

That's not easy. That might take an entire lifetime, or even more, but that is the human project, our human assignment (individually and collectively). 

Today's blog posting is a salute to Joan Didion. "We tell ourselves stories in order to live." 

Let us tell ourselves the most wonderful stories we can envision. And then make them come true. 

Our children, and theirs, will thank us for this thought, and for the actions that must follow upon it!



Image Credit:

Tuesday, May 27, 2025

#147 / What's A Bureaucrat To Do?

 


The picture, above, comes from an online article, dated in 2012, which carried the following, provoking title: "Hang The Last Bureaucrat?" The author, whose name is undisclosed, is writing from a "far-left" perspective. The website from which I retrieved the article (and the picture) is identified as follows: "M-L-M MAYHEM! - Marxist-Leninist-Maoist Reflections." The title of the article is explained as follows: 

Perhaps the most famous piece of graffiti from the May 1968 uprising in Paris was the aphorism "humanity won't be happy until the last capitalist is hung with the guts of the last bureaucrat." Here was the statement that equated capitalism with bureaucracy, a slogan for the angry rebels building barricades in the streets that felt almost as vital as the most important May 1968 slogan, "demand the impossible." And all of us who have been inspired, most probably in our student youth, by May 1968 are usually aware of this violent demand to strangle capitalists with the viscera of bureaucrats.

Even the unnamed Marxist-Leninist-Maoist writer responsible for the article I am referencing notes that bureaucrats may actually be needed - hence the question mark appended to the end of the title. Hang the bureaucrats? Maybe not!

A second article about bureaucracy - not from a Marxist-Leninist-Maoist perspective - also employed a question mark at the end of the title: "What's A Bureaucrat To Do?" That second article was originally written in 2016, by Stephen G. Harding, an adjunct professor in the master of public policy and administration program at Northwestern University. I have reprinted Harding's article in full at the end of this blog posting. 

Given what the president and his henchmen are doing, waging war on the so-called "Deep State," attacks on "bureaucrats" are back in season - and from all sides. It turns out that the author of the second article, professsor Harding, pretty much shares the perspective of the unnamed Marxist-Leninist-Maoist author of the first article. From whatever direction we approach "bureaucracy," we end up with the same mixed feelings. We may not like those bureaucrats very much, and what they're doing, but maybe we do need them, after all. Given what is going on in government today, Harding recently recirculated his article, which is how I came across it. Harding felt, clearly, that it was time to raise his question again: "What's a bureaucrat to do?"

Let's think about that!

If we do think about that question, as posed by the professor, it seems to me that any honest contemplation leads us back to the real question. It's not what the "bureaucrats" should do (they already have their directions), it's what we should do. We need to title our inquiry this way: "Bureaucracy, What Should We Do?"

Self-government requires "we, the people," to be in charge of the government. If we are going to govern by employing people to carry out work on our behalf (those "bureaucrats") then we need to know what's happening, and stay on top of those people who do wield such immense power over the programs that they undertake on our behalf, and at our direction.

We could set up a system that would much more directly involve members of the public in the operation of the "bureaucracy" that is supposed to be carrying out our own aims and ambitions. Fact is, mostly, we don't have a clue. 

Do we blame the "bureaucrats" for that? That's not really fair, as the outrageous actions of Mr. Musk and his "doggy" deputees have demonstrated. 

I haven't forgotten that Michael Jackson song I have mentioned in this blog before, and I haven't forgotten the impression that it made on me. Strictly speaking, Jackson's song is not about "bureaucracy." However, it is about our failure to achieve the kind of society we want, and to assign blame for that failure. When we don't like what's going on - if we actually honor the idea that we are a "self-governing" people - we need to take a look in that Michael Jackson mirror.

If our bureaucrats are failing us, we don't "hang" them. And we don't ask them, the "bureaucrats," to solve the problems that we have created by our own lack of governmental direction and supervision.

Here is what we do. We get engaged, and give our governmental employees (those "bureaucrats") directions that will satisfy us. "We, the people," the people who are paying the bills and who are having to follow the rules that the "bureaucrats" are employing to achieve the goals that we have told them we want to achieve, need actually to be in charge of those "bureaucrats." What the Musk-Trump efforts are doing is, most emphatically, NOT putting the people in charge of the government. What those billionaire buddies are doing is stripping away our efforts at self-government, and arrogating all our power to themselves.

More public involvement, not denunciations of the so-called "bureaucrats," and not a sense of despondent defeatism, is what is required.

And that is not impossible, either!

oooOOOooo

What’s a Bureaucrat To Do?

The views expressed are those of the author and do not necessarily reflect the views of ASPA as an organization.

By Stephen G. Harding
December 6, 2016

It’s no surprise that the governed seem none too happy with their government. Of course, this attitude is not new given an American brand of democratic angst has historically been woven into our collective DNA. Yet this contemporary rancor runs uncomfortably high. The corners of society are making it abundantly clear of their fragmented, yet almost universal, unhappiness with something more than national politics.

Populism notwithstanding, it can be argued that another causation of the national dissatisfaction points to the country’s discord with governmental bureaucracy itself. There exists a perception that an untouchable, uncaring, unresponsive, power centered system of government is partially culpable for this very visible anger. Not that the nonelected face of government has not been called out before, it is still disconcerting when elected officials, such as the Speaker of the House of Representatives, Paul Ryan state:

“We’re restoring accountability to the federal government. When we say ‘drain the swamp’ that means stop giving all this power to unelected people to micromanage our society, our economy and our lives.”

It would be naïve for state and local officials to think this attitude ends at the federal level. With a focus on data driven managerial efficiencies and performance-based measurement, governmental agencies are still pressed to meet the oftentimes conflicting expectations of elected officials, let alone the competing interests of a socio-economic diverse and stratified society. This suggests that bureaucracy’s focus on perfecting the rules and methodologies of governance does not address or satisfy the democratic needs of the people.

Images of Concern?

Maybe a line from the film “Gladiator” will help the analysis. In his role as Senator Gaius Tiberius Gracchus, Derek Jacobi states:

“I don’t pretend to be a man of the people. But I do try to be a man for the people.”

This quote, even with its seemingly good intentions, implies a sense of superiority and an acknowledged separation between government and the governed. There are numerous thoughts and inferences that can be made from this statement. Here are just a few:

(A) With some clear exceptions, rule-driven governmental bureaucracies tend to display a somewhat superficial interest in the individual and common needs and motivations of their constituents.

(B)  Outside the confines of its own organizational interests, government has a tendency to lack an intrinsic understanding of: (1) the public’s need to maximize individualism and self-governance; (2) the need to minimize external control; (3) the importance of society’s egalitarian notion of fairness that transcends programmatic efficiency, fiscal responsibility, and even adherence to the law; and (3) society’s need to itself induce public discourse.

(C) With the government/governed divide comes the notion of elitism. In his 1979 text, “The Culture of Narcissism-American Life in An Age of Diminishing Expectations,” Christopher Lasch declared the managerial and professional elite as a paternalistic ruling class. This is partially evidenced when community dialog is replaced by government’s tendency to conduct, usually unintentionally, patronizing monologs. In some ways, this alludes to the blind side of meritocracy. Unlike the authority granted to elected officials, career bureaucrats, regardless of position, educational attainment, managerial proficiency or financial acumen, do not enjoy the legitimacy of a popular mandate validated by the voting process.

What to Do—Earning the Equivalent of a Popular Mandate

Bureaucracy needs to take responsibility in reducing the level of societal consternation. This starts by balancing the needs of the community with the needs of the organization, and with the personal needs and career aspirations of individual professionals. Well-intentioned and technically competent bureaucrats need to publicly demonstrate dedication to public service and not just to their corporate structures or the mandates of their professional associations. Many certainly do, yet organizational demands and a narrow focus in the pursuit of technical and managerial skills may not be enough. A broader focus requires an expanded definition of what constitutes merit. Patricia Ingraham may have said it best in her text, Foundation of Merit: Public Service in American Democracy:

“Merit is having not only the necessary skills and competencies to fill the job in question but also a public service character—a desire to act, not for individual self-interest but for a broader good. Merit is related to values, ideals and ethics, to the appropriate role of the civil service in democracy, and thus to governance in a democratic society.”

James L. Perry underscores this concept in his essay, Federalist No. 72: What Happened to the Public Service Ideal?  As a portion of his suggested appendix to Alexander Hamilton’s paper, he states:

“Attending to the competence of civil servants without attending to their relatedness to the executive and the citizenry is a formula for incomplete and inadequate behavior, behavior that citizens will come to view as bad behavior. Civil servants must be selected and nurtured not only for their competence but for their public service. Developing public service as the core value is the bulwark of a system of administration that will motivate civil servants to do the right thing.”

Subscription to these ideals just might prove to be an effective way in garnering the equivalency of a popular mandate.

Author: Stephen G.  Harding is an adjunct professor in the master of public policy and administration program at Northwestern University.  Previously he served in various senior management capacities in the California cities of San Diego, Pasadena and Santa Ana.  His private sector experience includes vice presidencies in the real estate development and municipal consulting industries. Email: Stephen.harding@northwestern.edu.



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Monday, May 26, 2025

#146 / A Quick Book Report

 


A friend, knowing all about my interest in the impacts that "technology" is having on our lives - and on our  politics - gifted me, back in February, with a delayed birthday present, the above book by Chris Hayes. Here is a quick report. 

Hayes begins with Odysseus, who gets advice from the goddess Circe. "Pay attention" is her advice. 

Circe tells Odysseus that the voyage upon which he is about to embark, in his effort to return home with his men, after a long absence, will take him by an island inhabited by the "Sirens," whose song is intended to lure Odysses and his crew to their deaths. Odysseus is supposed to "pay attention" to Circe, and to make sure that he does not pay attention to the song of the Sirens. Odysseus accomplishes this, with Circe's guidance, by stopping the ears of his crew with wax, so they can't hear the Sirens, and by tying himself to the mast of his ship, so he is not able to direct his crew to steer towards the Sirens, and thus to perish. 

Moral of the story: Our "attention" is desired, and if we give our attention to those who want to take it from us, "death" may well be the result. At any rate, giving our attention away to those who want it, and who will be seeking to beguile it from us, may turn out to be a very bad mistake. 

Hayes moves quickly from the Sirens of Greek myth to the "sirens" of our police and emergency service providers, who also want our "attention," but not in order to draw us towards them, but to warn us away. 

Here is how Hayes evaluates the different kinds of "sirens" that vie for our attention: 

The Sirens of lore and the sirens of the urban streetscape both compel our attention against our will....Attention is the substance of life....Every single aspect of human life across the broadest categories of human organizations is being reoriented around the pursuit of attention.

In the end, Hayes does not offer up "wax for our ears," in a modern updating of Circe's advice to Odysseus. The book ends, in fact, with a chapter entitled, "Reclaiming Our Minds." That chapter paints a rather hopeful portrait of our supposedly growing ability to ignore the call of the technology-enhanced "Sirens" of our modern time, and thus to recover a relationship with the world that is not mediated by the technologies that are luring us (and he almost says it this specifically) to our deaths. In other words, unlike Circe, Hayes is conveying a pious hope that things will turn out alright in the end.

What is my reaction to that final chapter of Hayes' book? To quote Bob Dylan (as I am wont to do): "I just said, 'Good luck.'"

I don't want to be discouraging, or to warn you away from The Sirens' Call. I reccomend this book. It is, I think, a very well-stated evaluation of all of the ways that we are sailing into danger, as we let technologies lure us into what will likely be a social and political disaster. 

Forewarned is forearmed, so read Hayes' book. After you do, you may well be persuaded that we need to take some rather decisive action, vis a vis the technologies that are so beguiling to us, lest we perish from our beguilement.


Image Credit:

Sunday, May 25, 2025

#145 / We Are All Ukranians




My headline, here, my title for today's blog posting, is an intentional overstatement. My apologies! I wasn't really trying to trick you. I was just trying to grab your attention. The actual truth, as outlined in an article in The Wall Street Journal, is as follows:

New DNA research shows that half the human beings alive today are descended from the Yamnaya, who lived in Ukraine 5,000 years ago.

So, not 100%. Only "half" of us are "Ukranians." Still, 50% is an awful lot! Probably half the people who live in Russia today, which nation is powerfully engaged in trying to kill Ukranians, are decended from the Yamnaya, too, just as 50% of those of us who live in the United States are. 

Maybe we should all stop trying to kill off our brothers and sisters. What do you think? 

That's a thought, anyway - and it's a thought that I have had for a long time. Starting when I graduated from college, in 1966, I have been, on the record and officially, against "participation in war, in any form, by reason of my religious training and belief." That's a "magic phrase" in the arena of Selective Service law, by the way, which was my specialty when I first came to Santa Cruz as a young attorney in 1971. Click right here for a discussion of an important Supreme Court case that established the rule that excuses "conscientious objectors" from military service.

If we would all stop killing each other off, in the alleged pursuit of some positive (usually national) goal, maybe we could get together to address some of the massive global problems that are affecting everyone. I do include global warming right at the top of that list.

In fact, global warming is just "warming up" as a problem, the way I see it, and represents a huge challenge to human civilization. A lot more damage is still to come, if we continue our present patterns of consumption and combustion, which are on the road to making Planet Earth uninhabitable.

The picture at the top of this blog posting shows us where we are each headed, individually.

Memento Mori and all that. That has always been the case. However, we have also operated on the assumption, thinking about death, that if we are not going to be able to live forever, individually (and, of course, we won't be able to do that, individually), we can still have confidence that our children, and their children... will carry on after us. "If I don't make it, I know my baby will," to quote Bob Dylan. 

Anyway, that's the thought that we are putting at risk today. Global warming; nuclear war; worldwide pandemics; environmental degradation - all of these are what we do need to identify as "credible threats" to the longterm continuation of human civilization. Once in a while, that's worth thinking about.

From time to time, I like to end these blog postings with a song, when that seems appropriate - and it doesn't always have to be a Bob Dylan song, either. 

Today, this Sunday, let's think about what The Youngbloods have to tell us Click here for the lyrics; click below for the song: 



Image Credit:

Saturday, May 24, 2025

#144 / "on fleek" [Definition Provided]




One of the reasons to read Rodham, a novel by Curtis Sittenfeld, is to become exposed to the expression, "on fleek." At least, that was one of my takeaways. Maybe you already know that expression, but if you don't, you can stand by for the definition.

Another reason to hunt down the book, and read it, might be to learn something about failed presidential candidate Hillary Rodham Clinton. Even though the book is fiction, Sittenfeld makes clear, in her "Acknowledgements," that she did a lot of historical research before she sat down to start telling her tale, and the first part of the book, particularly, does seem to be a close-to-accurate account of Hillary's early life and connection to Bill Clinton. I thought that Sittenfeld's description of Hillary (albeit a reimagined Hillary) was actually pretty much on fleek [stand by for the definition].

Let me make one disclaimer, though. There is a lot of sex in the first part of the book - or at least references to sex - and I can't vouch for the accuracy of what's reported (and I doubt that Sittenfeld can either).

If you are interested in politics (and particularly at the "presidential" level), Rodham provides what I think are probably very accurate descriptions of how presidential campaigns are run. In the book - it's fiction, remember, not biography - Hillary never does marry Bill, and Bill never does become president. George H.W. Bush becomes president, though. And Barack Obama does, too. And so does Jerry Brown, and so does John McCain. 

What about Hillary Rodham? Well, she also becomes president, beating out Bill Clinton for the Democratic Party nomination in 2016. Now you know the plot trajectory. The attraction of the story (if you end up being attracted to it) is the fact that it does seem to tell a story that "might" have come true, knowing what we all know about the "real" (non-fictional) Hillary and Bill. 

Then, there's that expression, "on fleek." It plays a part in the novel, and I initially assumed that this expression was just "made up," as things found in novels often are. Not at all. It's a real expression!

oooOOOooo

Definition: "on fleek"

perfectly done : exactly right : EXCELLENT

On fleek or not, fleek is a word worth knowing.
Update: This word was added to the dictionary in October 2021

Born in a Vine video on June 21, 2014, the term "fleek" is a busy word. It was originally (and still is most commonly) applied to perfectly-groomed eyebrows, but the word has been used to describe everything from hash browns to skateboards.

Fleek does usually appear in the phrase "on fleek." Like the phrase "on point," it's used to mean basically "perfectly done" or "exactly right."

Urban Dictionary
1. adj. hella; on point
2 adj. very good
1. My eyebrows are on fleek
2. James' personality is on fleek
eyebrow fleek great

oooOOOooo

While I have appreciated the opportunity to learn the meaning of "on fleek," which I never would have done without reading Rodham, I do not intend to make this expression a part of my normal conversation. I pretty much agree with the following commentary - which I found in Urban Dictionary when I went hunting for the definition of "on fleek."

on fleek
A word used by those intent on decimating the English language, and further depleting the ever dwindling repository of individuals capable of intellectual conversation. 

For anyone who uses the term 'on fleek' I've added links to the big words to help you out.

I have a terrible vocabulary because I am a high school dropout. I have difficulty expressing myself with actual words, so I compensate for my inadequacies by using made up words and hope that no one questions it. In the likely event that someone DOES question it, I will react as if they are laughably out of touch. My portrayal of an uneducated social media whore is on fleek.

by Darrylbster January 26, 2016