Philosopher Matthew Crawford’s third book is ostensibly a book about driving, but as with all Crawford’s works, that is merely the jumping-off point. Crawford expands our minds by exploring a range of related ideas, usually through concretizing abstractions, tying them to work done by real people in the real world. Why We Drive uses this structure, as did his first two books, Shop Class as Soulcraft and The World Beyond Your Head. Such writing is not for everyone; the payoff can take some time to arrive. But it’s worth the modest effort required, and offers insights into critical modern problems, most of all the pernicious vice of safetyism.
The classic American path to technological success has been for driven tinkerers to obsessively work to solve a problem, from Eli Whitney to Thomas Edison to Steve Jobs. Such men strove to enrich themselves while benefiting others. SAM, the tale of one Scott Peters and his ten-year attempt to create a bricklaying robot, narrates such a story. True, his attempt was mostly unsuccessful, but then, most such attempts are. And in modern America, when excellence and achievement have been traded in wholesale for less-than-worthless “diversity and inclusion,” his is an inspiring tale.
American Genesis is a cultural history of the grand century of American technology, from 1870 to 1970. Thomas Hughes published his book in 1989, when Americans believed that the grandeur of American technological achievement had matured into something less flashy, yet more durable and equally pregnant with accomplishment. Hughes linked a valedictory history of early inventors with a narrative of those inventions becoming embedded in vastly greater systems, which appeared to offer continued technological progress. But 1989 was a long time ago, and as it has turned out, we have been left with the worst of both worlds. We lack new and beneficial world-changing technologies, and the massive systems, supercharged by the internet, dominate and dehumanize our lives in ways previously unimaginable. It may not be American Terminus, yet, but finding a new path is necessary to recapture the now-cobwebbed spirit of enthusiastic achievement this book chronicles.
I have always loathed the fairy tales of Hans Christian Andersen. Bleak, unhappy, and cold, they depressed me as a child, and I’m not a depressive person. True, that is painting with a broad brush, but you read “The Little Match Girl” and tell me I’m wrong. Even Andersen’s stories that are not overtly melancholy are full of the chill of the North; there is no brightness there. Much the same spirit permeates these short stories by Hannu Rajaniemi, a Finnish science fiction author. As with Anderson, the stories are clever and original, but they dampen, rather than uplift, the spirit of Man.
I am often asked to define my political program, Foundationalism. In essence, this is a request to state its core principles. The ultimate, first-level principle of Foundationalism, is that it is a politics of future past. It is to be a new thing, informed by the wisdom of the old, constructed around what is past, what is passing, and what is to come. Given that, what are the second-level principles of Foundationalism? I am just as interested in the answer as are my questioners. Some of Foundationalism’s principles are, if you read my writing, fairly obvious, at least in outline. But one surprises many: Space, or more precisely, the conquest of Space by mankind.
Glenn Reynolds, the famous “Instapundit” and a law professor at the University of Tennessee, offers a short book about social media and the problems it brings. He frames his analysis and argument as a parallel to James C. Scott’s Against the Grain, which valorizes Mesopotamian hunter-gatherers. Reynolds’s point is that just as when hunter-gatherers became city dwellers they also became more susceptible to disease, so when we submitted ourselves to living on social media, we also became more susceptible to disease. That is, to diseases of the mind, and he offers some possible cures and vaccines.
Just in time for the first Democratic presidential debates, I have finished candidate Andrew Yang’s manifesto, The War on Normal People. From its title, which subversively suggests there is such a thing as normality, you can tell that Yang is trying to be different. From its subtitle, you can learn of Yang’s core big idea, universal basic income, UBI. I was prepared to be unimpressed, but really, the book is well written, and UBI, as Yang explains it, has a certain attraction, even though it’s utterly unachievable in a democratic system. In the coming less-democratic system, however, maybe there is something here we can use, and at least Yang is offering something new, which may get him traction in the Democratic field.
Last year, the giant gaming company Electronic Arts released the latest version of an extremely popular military game, Battlefield V. Each release in the series takes place in a different time period; this one recreates World War II. Such games are very popular; successful titles can take in considerably more than $1 billion for their makers, and the budget for creating Battlefield V was around $250 million. So this is big business: as big as, or bigger than, Hollywood. But all mega-corporations today kowtow first of all to their real masters, the social justice warriors of the Left, not to their owners, and that, in the context of computer gaming, is what we are here to explore today.
As the ideological tectonic plates shift in America, many apparently settled matters have become unsettled. This creates, at the same time, both conflict and strange bedfellows, though I suspect the latter will become used to each other soon enough. Such once-settled matters include hot-button cultural matters like nationalism, but also dry, technical matters of little apparent general interest that are of profound actual importance. Among these are the place in our society of concentrations of economic (and therefore political) power, the subject of the excellent Tim Wu’s awesome new book, The Curse of Bigness. What Wu is hawking is “Neo-Brandeisianism,” and I am buying what he is selling. Wu, a Columbia Law professor and sometime (unsuccessful) reformist Democratic candidate for Lieutenant Governor of New York, writes mostly on the intersection of technology and social organization. His most recent earlier book, The Attention Merchants, focused on the downsides of advertising in the modern world, especially as mediated by the Lords of Tech. That book offered measured, practical ways to address the problems identified, which seems to …
I sometimes think of my project to pass Reaction through the refiner’s fire as beginning with the raw material of a simple stout tree, which has grown straight but has many branches. My task is to examine and prune those branches, and to plane down the tree to its core, creating a smooth and solid piece of wood, to which can be fitted a forged head—a lance of destiny, we can call it. This book, Guillaume Faye’s Archeofuturism, is one of those branches, and today we will lop it off, though perhaps some of its wood can be used to fuel the forging furnace. That said, this book is mostly insane. But not completely. And, if I am being honest, it prefigures, in part, my own preoccupation with a future that combines the politics of Reaction with the technology of tomorrow.