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Normalizing Corruption And Its Limits

Roger Berkowitz
Why is the first-ever indictment of a former President being met with such equanimity from so many in the Republicans Party? Of course some like former governor Chris Christie have rightly condemned the President’s spoiled-child-I’m-above-the-law act and defended the prosecution. But the nihilistic wing of the Republican Party openly suggests that violence may be the appropriate response to Justice Department overreach. And even the usually more critical Wall St. Journal—which acknowledges that “Republicans deserve a more competent champion with better character than Mr. Trump”— headlines its lead editorial “A Destructive Trump Indictment”.

On Truth and Power

I’m grading papers for a new seminar I taught this past semester on Truth and Politics. It was one of the most exciting courses I’ve taught in a few years, with simply fantastic students who brought incredible passion and curiosity to perhaps the burning question of our moment. Structured around a close reading of Friedrich Nietzsche’s short but brilliant “How The True World Became a Fable," the students came to understand what Nietzsche means when he says that “truth is a lie,” or “truth is a woman,” or “truth is a fable.” Plato invented truth because of a distrust of opinion. Confronted with the trial and death of Socrates, Plato was convinced that political opinion in a democracy was dangerous, unstable, and irrational. What was needed was training of the best, those able to see beyond the shadows and deceptions of the human world, those who could step out of the cave of human affairs and focus their attention on the supersensual truths of the ideas. These philosophers claimed to know the rational truth, and from this they claimed the right to rule as philosopher kings. The question of the course became simply: If truth is a lie, is it a lie we should cherish and protect? 
 

Living Amidst the Shadows

Roger Berkowitz
Suzy Hansen writes about the photographs and the journey of Turkish photographer Emin Özmen as he has documented Turkey’s descent from a democracy on the cusp of joining the European Union to an autocracy. Hansen collaborates with Özmen whose haunting photographs make palpable sense of powerlessness in Erdogan’s Turkey.

The Caretakers
Roger Berkowitz
 

The primary need totalitarianism satisfies is the need for meaning. While fantasies of national belonging are part of the populist playbook, so too is the basic desire for a strongman to take care of us. There is a deep human need to be taken care of, and liberal democratic governments are failing in that task.  Francisco Toro argues that the model populist strongman today is Nayib Bukele in El Salvador. Toro looks to Bukele’s incredible popularity to help understand the underlying factors driving the populist revolution. 

The Great Acceleration
 

Roger Berkowitz
All around us are warnings about the consequences of generative AI for our jobs, our democracy, and our humanity. And all around us is excitement for the possibilities that generative AI will make us richer, more informed, safer, and better. The transformation of human society will be intense, swift, and powerful. And we all need guides to help us through.  Walter Russell Mead does an excellent job of sketching out the challenges we face, contextualizing it in history, and posing questions for the present.

Our Crisis of Worldly Courage

The biggest obstacle to political action today, Arendt saw, is that we increasingly don’t have ideals for which we are willing to fight. We no longer know What We Are Fighting For. Maurits de Jongh argues that the war in Ukraine has laid bare our uncertainty about those common values that might inspire us to collective action. And he worries that as the world hurdles towards confrontations amongst nuclear powers, the courage needed to act politically may be lacking. 

Self-Government

Roger Berkowitz
Arendt Center members might recall Matthew Crawford, author of Shopclass as Soulcraft, from his talk at our 2013 Conference Failing Fast: The Educated Citizen in Crisis. Crawford is a philosopher and has also been a motorcycle repairman in addition to a bestselling author. N.S. Lyons recently interviewed Crawford and asked him about “self-governance,” the lost art of being able to lead our lives freely. Very much in the spirit of Max Horkeimer and Theodore Adorno, Crawford is concerned with the ways modern society promises us freedom and enlightenment but inserts us within social, economic, and political systems that make personal as well as political autonomy impossible.

Artificial Intelligence and The Human Condition
 

Roger Berkowitz
As we struggle to contemplate the impact of humanly developed but now inhumanly powerful artificially intelligent machines, we would do well to recall some of the lessons Arendt drew already from the victory of science and the modern age. Arendt wrote in the Human Condition that the “mathematization of physics, by which the absolute renunciation of the senses for the purpose of knowing was carried through, had in its last stages the unexpected and yet plausible consequences that every question man puts to nature is answered in terms of mathematical patterns to which no model can ever be adequate, since one would have to be shaped after our sense experience.” For Arendt, this separation between “thought and sense experience” means that man can create a man-made reality that defies the human capacity to understand or predict that world. In a similiar way, Slavoj Zizek approaches the present panic around the rise of artificial intelligence. He argues that what will come from artificial intelligence is not simply domination by those who control them, but surprise on the part of those who have created machines they cannot control. 

The Imperative to Listen

Roger Berkowitz
When the Federalist Society at Stanford Law School invited a Federal judge appointed by Donald Trump, some students protested and successfully shut down the talk by persistent heckling. Pamela Paul argues that the real value of invited speakers is not simply the freedom to speak but the imperative to listen.