The Philanthropist

Supporting the unfortunate is among the greatest of virtues. We call him magnanimous who is of such great stature that he can give liberally from himself, and we call liberal who freely helps his fellow men. We call those free with kind words and encouragement benevolent, compassionate those freely sharing in the suffering of others. Of this approbation we heap upon the friends of mankind, no greater name is there than that of philanthropist. Few words carry such an aura of beneficence, of untarnished humanism and love for others. It is certainly not a word I ever had cause to consider finely nor one I ever expected to well up offense in my heart. Yet I found myself so aggravated by the arrogance of a Jeopardy contestant who had the temerity to have herself introduced on the game show as a philanthropist.

First, you cannot declare yourself a philanthropist. Like being called by a nickname, the process of being referred to as a philanthropist is a passive one. Declaring the motivation of your work and the fruits of your actions beneficent is like calling yourself a genius: a greater sign of pretense than devotion. This might seem illogical, for if one helps others and one loves others then one is a philanthropist, no? No. Let us consider an example. If you are a doctor, lawyer, or physicist, then you are objectively so, because those are occupations. If you chiefly practice medicine, then you are a doctor, to be sure. Yet love is not an occupation, but rather a state of character, only partially demonstrated in action. Now while we all have opinions of our characters, it is not generally considered proper to advertise them or to insist that others assume our self-knowledge is judged with even mind. to paraphrase Mencken, we must trust that a man who considers himself wise is truly wise only in the way we agree that his children are smart, his wife pretty, and his house impressive.

Of course the modern is reluctant to put others in charge of defining him. My art is art whether or not it is beautiful. I am free no matter my vices and smart no matter the gaps in my learning. And so on and on. It is no small irony that for all of our aggressive devotion to freedom, democracy, and egalitarianism, we refuse to suffer the free, unadulterated opinions of others to bestow honors. So we forbid such judgments and declare ourselves professional practitioners of virtue.

Second, the woman on Jeopardy! was not giving away her own money like Cimon of Athens [Latin], the Athenian general who for the good of the people set no guards on his gardens so the fruits could be enjoyed freely by the people, would give away the cloak from his back, and daily invited to dinner any he saw in the forum. Rather our philanthropist-contestant worked to give away someone else's money, an exchange of course arranged through a non-profit.

A "non-profit what?" I like to persist with my unfortunate interlocutors that insist on excising the word company from the appellation of their employer. Of course such cherubs don't work for businesses, companies, or–perish the thought!–corporations, off of which you can simply feel the filthy profits oozing. No, they are the friends of humanity, working for non-profits.

Yet all human activity is meant to have a result, and the result is the profit. Likewise most human activity has two results, one for the party to whom one renders a service or good and one for the person performing the service or offering the good. I teach, and the result is that my students learn (and have I mentioned that my house is impressive?) and that I have money. Now the wily non-profit giver of charity–charioteer?–will tell me I am no lover of man because I charge for my services, to which I will reply with approbation and affirmation. I will also contend that neither are they philanthropists. If I am not a philanthropist because I don't give my goods gratis, then they are not philanthropists because they don't give their goods at all, they give someone else's. Worse, in fact, they are paid for their services on top of the fact they merely give away the goods of others.

Now if your supposed philanthropist is very clever–so clever in fact that I've never actually heard any make this argument–they'll say that even so, they are virtuous because they don't charge their clients for their services, but are paid by employers who have large reserves of capital. To this statement I pose the following questions. Why is it charitable for, say, Bill Gates to make tens of billions of dollars selling Microsoft Office for $300 and then give away a great deal of his profit? Is that any more virtuous an act than if he sold MS Office for $49 and made it affordable to more people, leaving those people more money to spend, perhaps charitably? Why is acquiring and then disposing of excess, even charitably, better than only acquiring what you need in the first place and leaving others their resources?

Moreover, why is he who gains, keeps, and gives as much as he pleases on a large scale a philanthropist any more than he who gains, keeps, and gives on a small scale? What about he who foregoes wealth? Consider a doctor–and before socialized medicine this was common–who treats many patients for free. Is he less a philanthropist because he disposes of his excess time in service, rather than earning as much money as he can and then giving it away?

Third, is anyone involved in charitable work in any way to be called a philanthropist? Even if we acknowledge that whoever makes or dispenses the charitable giving is a philanthropist, how do we regard the people who help them? Is the secretary at the charitable business a philanthropist? The janitor?

Finally, there is the question of the good itself. I certainly don't approve of the many causes to which people earnestly donate, nor do I expect such donors to approve of my own modest giving.

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By this essay I have not tried to discredit charitable giving or suggest that there is no such thing as a philanthropist. Instead, I hope to have shown that there are many ways of bringing about good and that it is often hard to elevate one beyond another. The world of charitable giving is, in my observation, more a showcase of right-thinking than a proof that charitable giving is the surest sign of virtue and the shortest path toward bring about the good. The philanthropist may as likely resemble Cimon as he may seem like a later Athenian, Timon, who after giving away all of his wealth in frivolous generosity, bitterly declares–in the words of Shakespeare–to his steward:

I never had honest man about me, I all I kept were Knaves, to serve in meat to Villains.

The fashionable philanthropist who gives only to the cause of the day and the philanthropist who gives less for concern for the poor than for praise both do good deeds, however, but do they do so from love? Are they philanthropists in the fullest sense possible? It would seem that a taxonomy of giving eludes us, as does a proper definition of the philanthropist. Prudence would seem to indicate only that one ought to acquire and dispose of all things in the right degree, at the right time, toward the right end, and from the right motive, and that we should dispense with the titles and grandstanding.

Top Ten: Depictions of the Harpies

Greek mythology is filled with storied horrors of punishment. Ixion spins eternally on his infernal wheel for his attempted rape of Zeus' Queen. The Furies pursue in relentless furor the accursed breakers of oaths. None, however, seems so terrifying to me as the attack of the Harpies, creatures half-woman, half-bird. They are the snatchers. What could be more frightening than the sudden rush of wings blotting out the sky and thrashing up the dust as they swoop in on their helpless terrestrial prey. (I've always thought them ideal for an operatic treatment, envisioning a dark, sinister counterpart to the grand, swooping wings Handel bestowed upon Gabriel in his Messiah.) The Harpies prey always upon man's ancient fear of being snatched away by forces beyond his control, an origin we find in Hesiod and Homer's identification of them with the winds.

There is often much confusion between them and the Sirens, likewise described as parts woman and bird, but while the Sirens seduced, the Harpies pursued with violence. Here are my top ten depictions, ancient and modern.

10. Aeneas and the Harpies, by François Perrier, 1646-1647

One of the twelve founders of the prestigious Académie royale de peinture et de sculpture, Perrier captures the terror of the sudden onrush of the wicked creatures. The white, muscular lines of the men all push against the curved shield at which the Harpies tug. In opposition we see one of Aeneas' followers tries to grab it from the sky, revealing the creature's meaty leg. Even a felled Harpy on the ground gnaws at the hand of his captor, who prepares to run it through. Amidst the attack to the right and the wailing women to the left, Aeneas stands front-and-center, unflappable. His sword is not even drawn and he does not even look at the beasts, but rather pauses to comfort a woman. Amid the glorious battle and intricate web of Perrier's lines, Aeneas stands firm.

9. Hell XIII, by William Blake, 1800s

Best known today for his poetry, William Blake captured in one of his last watercolors the vile squalor of the Harpies, whom he depicts here perched atop the trees of the underworld in a scene from Dante, whose cues you sense throughout the picture. Here we feel not the rush of the creatures, but their sad, sinister brooding. You can almost hear their sickly coo, an announcement of doom (con tristo annunzio) and see how their overstuffed plumpness and claws curved round the tree limbs (piè con artigli, e pennuto ’l gran ventre) suggests the ease of their next meal: the trees themselves. Inside the trees lie the bodies of the suicides, prey for the endless rending of the Harpies.

8. Landscape with the Expulsion of the Harpies

by Paolo Fiammingo c. 1590

Unlike Perrier, Fiammingo has centered the action not around Aeneas's encounter with the Harpies, but that of the sons of Boreas. The two demigods, among the Argonauts on their journey east for the Golden Fleece, chase away the Harpies for the blind Thracian King Phineas, whom the dread beasts torment by perpetually fouling his food. Here we see Calais and Zetes, winged sons of the North Wind, pursuing the creatures–here dragon-like–into the background. The action is neatly framed by the peripheral foliage, and so we peer in as if through a scope, eagerly hoping to glimpse the heroic struggle as it recedes from sight. The faintly-visible harbor, minuscule human characters, and the lone nude pointing toward the action, all emphasize the superhuman forces of the lofty battle, beyond the human influence.

7.  Phineas and the Sons of Boreas, by Sebastiano Ricci, c.1695

Ricci's action is brilliant but all in potentio: look how the Harpies cower even as Calais and Zetes merely draw their swords. Our eyes are neatly led through the action from the swords to the blind Phineas to the shrieking Harpies, who here seem not to bring their zephyrous destruction but rather to be blown away by the billowing wings of the Boreades.

6. Phineas and the Harpies, Greek Hydria, c. 480 BC

Attributed to the Kleophrades Painter, the genius of the scene on this Attic water jar is the vivid sense of suspension. The Harpies, stealing the food of Phineas, really do seem born aloft by their vast wings. Look at the intricate interlacing of their vast wings and the delicate way their feet pause, hovering in midair.

Where's the Eloquence?

In the wake of the attacks in Paris, there have been many conservative complaints about the Western response. We are not angry enough. We are not agressive enough. I would like to observe, with regret, that we are not eloquent enough. Can no one muster some well-shaped speech to rouse the hearts and minds of the free peoples? 

Take French President Francois Hollande's words, formless, shapeless, mush:

What the terrorists want is to scare us and fill us with dread. There is indeed reason to be afraid. There is dread, but in the face of this dread, there is a nation that knows how to defend itself, that knows how to mobilize its forces and, once again, will defeat the terrorists. [Source]

President Obama's response is a C-grade effort. There is no attention to any aspect of style whatsoever, but it's uncharacteristically comprehensible:

Paris itself represents the timeless values of human progress.  Those who think that they can terrorize the people of France or the values that they stand for are wrong.  The American people draw strength from the French people’s commitment to life, liberty, the pursuit of happiness.  We are reminded in this time of tragedy that the bonds of liberté and égalité and fraternité are not only values that the French people care so deeply about, but they are values that we share.  And those values are going to endure far beyond any act of terrorism or the hateful vision of those who perpetrated the crimes this evening. [Source]

Perhaps the creative class will have a more shapely response. 

Comic John Oliver:

"As of now, we know this attack was carried out by gigantic f—ing assholes," Oliver said. "Unconscionable flaming assholes, possibly, possibly working with other f—ing assholes, definitely working in service of an ideology of pure assholery."He continued. "Second, and this goes almost without saying, f— these assholes. F— them, if I may say, sideways," he said. "And third, it is important to remember that nothing about what these assholes are trying to do is going to work." [Source]

French director Michel Hazanavicius:

Here in France, what we love is life. And the pleasures that go with it," he wrote. "For us, between being born and dying as late as possible, the main idea is to f––, laugh, eat, play, f––, drink, read, take a nap, f––, talk, eat, argue, paint, f––, take a walk, do some gardening, read, f––, give, f––, sleep, watch movies, scratch our balls, fart to make our friends laugh, but above all to f––, and eventually get a nice little handjob. We are the nation of pleasure, more than one of morals. One day, we may even name a plaza after Monica Lewinsky, and that will make us laugh. [Source]

Terrible attacks and this is the most elevated, impassioned speech we can muster? Fratboy level pottymouth and a limp ode to hedonism? I'm speechless.

Oldest Footage of NYC

Art, Vomit, and Being Forgotten

Oh the unpredictable, discursive paths of the internet. I was searching for a particular picture of the Harpies, the mythological creatures not those running for the presidency, and I naturally came upon the image to the right of Lady Gaga as, presumably, a siren. After my momentary amusement–the internet specialty–I of course wondered what had happened to her. After the noise of her meteoric rise I couldn't seem to recall anything of her. So I clicked on and to my surprise found an article discussing her present irrelevancy.

On the one hand this surprises, because who expects in the world of pop culture zombies any of the walking dead to pronounce another defunct? On the other hand, the observation is frustrating because there was never anything to celebrate in the first place. Shocking is only shocking for a brief moment, or maybe the span of a double-take, but as the urinals turn into preserved sharks and the sharks into crystal skulls and the skulls into balloon statues, at some point there are no more envelopes to push or notions to challenge. Then there is only cultivated talent, patient study, and creativity within tradition. Even modern audiences intuitively understand this in their limited way, though lacking any consent to the forces of conservatism on which their judgment rests.

Amusingly, the author of the article chides Gaga for declaring herself atop the pecking order. How lacking in egalitarian kindness. Yet this is precisely how traditionalists feel about much of modern life. How dare we pronounce anything–any piece of art, style, philosophy, or individual–which has not stood the test of time and been measured against its predecessors, with the honor of excellence. In my weaker moments I like to chide people by asking them about, "that thing they were really into ten years ago." They usually laugh, but I mean it as a serious indictment of tastelessness and soullessness. Horace and Mozart are waiting patiently at Parnassus if we are willing in humility to make the trek.

The alternative is all temporary titillation. It's all rah-rah ooh-la-la until someone is vomiting on you on stage.

source

Roger Scruton on Being a Conservative Today

Don't Be A Grinning Idiot

Via Engadget, the MIT Technology Review has a. . . review of a revealing study in which researchers applied data-mining techniques to yearbook photographs from as far back as the early 1900s. Isolating the frontal portraits, the researchers:

...grouped the portraits by decade and superimposed the images to produce an 'average' face for each period. This process revealed other 'average features for each period such as hairstyle, clothing, style of glasses, and even average facial expressions. The image above shows these averages for each decade for men and women.

The researchers gloss over–and fairly enough, they're only collecting data–what seems to me the most interesting part of the study: people didn't smile in pictures so much back then. Maybe it was more than just "etiquette," though, which curtailed photographed joviality at the turn of that century. Maybe, just maybe, people didn't want to be remembered like grinning idiots.

Looking at those composites, just maybe Mr. Smith of the class of '05 was a predominately serious fellow because his parents taught him that life is tough and that you need to cultivate some serious virtues and talents to withstand the storm and prosper. Perhaps he laughed–even often–but felt that such a look was perhaps not the most representative of his life. The result? He–aka the men which that composite represents–are remembered as serious men. Not a bad way to go.

Now let's isolate the first and last composites:

Mr. Smith looks like he blistered his fingers writing out Latin and got bruised playing football without cushy helmets and pads. He looks like he could have gone on to run a steel mill, teach at Cambridge, and fly bombing missions.

On the other side, the ridiculous rictus of hilarity ironed onto Ms. Madison Kaylee Rainbows inspires no such confidence and admiration. She looks like she just walked out of the Vagina Monologues and instagramed a picture of her latte. After another ten years in school, she'll use her degree in human resources to increase the workplace diversity of a major charitable organization dedicated to providing accessibility ramps for disabled pets.

Let's complete the picture with a look at the 1900s woman composite and that of the modern male graduate:

She'd have him for breakfast.

Naturally, these speculations about lives antique and modern are just that, speculations, but my conjectures stem from the pictures themselves, for those idealized portraits represent an ideal of man. The antique of a sober adult, the modern of an untested adolescent. Maybe neither of these groups were serious adults when their pictures were taken, but if you start acting like an adult, you might just become one. Life will still hit you like a ton of bricks, but at least you'll be able to get up and start swinging back.

Thanksgiving, 2015

The art of celebration is one part tradition, one part separation from the utilitarian world of daily life, and one part gratitude. The three parts, I think, are rather equal, although gratitude is perhaps the chief component. Especially in a liberal, intellectual society infused with daily scrutiny of the status quo, where every practice is subject to speculation, revision, and reform, we need time to celebrate things as they are, blemishes and all. There is room for criticism, but not all the time. Too in a world of utility that constantly seeks to produce for use, there needs to be a time set aside to give thanks for blessing. Finally, what is thanks without love for both ancestors and posterity?

Though beloved of many, Thanksgiving seems to me the most conservative of holidays, a break from world-weariness where we expend our resources not on gain but gratitude, not on effort but affirmation. It is the hope of bridging past, present, and future, not with commerce or industry, but love.

And now our annual Thanksgiving List. This year, my top ten Classical Music in Cartoons:

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10. A Corny Concerto

9. Bugs Bunny Conducts

8. Pigs in a Polka

7. Magical Maestro

6. The Band Concert

Movie Review: Spectre

Directed by Sam Mendes. 2015.

spoiler alert

Wit, dapper charm, and furious bravado do not endear everyone to the world's most famous spy. Where we see sophistication they see urbanity, where we roguish independence they see a cold, callous heart. While we thrill in Bond's brass and effrontery, another mind sees no more than reckless aggression. In short, to some Bond is a mere adolescent. Their reservations are not unwarranted, and this a Bond for them. In every way Spectre is the most mature Bond.

This is not a radical revision, though, but a careful cultivation of significance and omission of frivolous showiness. Mendes has not rebooted or reinvented Bond, but refined him from a freewheeling id whom we look at with excitement but not concern, into a full-blooded, and still hot-blooded, man. Bond is no longer an archetype, but a character, who persuades, deliberates, and even, shockingly, abstains. Not new, Bond has been pruned from the preposterous down to the plausible.

Take one staple of the franchise, the fact that Bond is indomitable. In other movies he blows up ships, mows down legions of enemies, and flies space shuttles. Entertaining, but outrageous. Mendes retains the theme, though, in one brilliant, small moment. In a daring escape–another franchise essential–Bond brutally disarms and incapacitates a guard, but instead of proceeding to a full-blown melee, he turns to the other guard and pointing like a master to a dog, Bond barks, "Stay!" Cowed by Bond's mastery of the situation, the guard backs down. One moment like this, and not a swath of destruction, is all we need to be reminded that Bond is bigger than normal men.

The contrast is amplified by the comparison between Bond and the Spectre assassin dogging him. The tradition of colorful mid-level Bond baddies is long and esteemed: Odd Job, Jaws, Xenia Onatopp are just the most famous and flamboyant. So what's the trademark of Spectre's Mr. Hinx? He is silent and brutal. That's all. A perfectly brilliant contrast. Whereas Bond is witty, Hinx is silent. Bond is agile, Hinx cumbersome. Hinx brutal and cruel, Bond precise and controlled. Two contrasting scenes masterfully reveal the difference. In one, at a Spectre meeting, Mr. Hinx violently gouges the eyes of an assassin whom he intends to replace as the world-dominating organization's go-to killer. He then kills the man as the rest of the Spectre pack passively watches the fitter man move up the hierarchy. On the other hand, after Bond has tracked down ex-Spectre Mr. White and learned of his imminent, poisoned demise, Bond offers to succeed him in protecting White's daughter. He then hands White his pistol, a gesture of trust and mercy. After White ends his suffering and takes up 007's offer, Bond gently closes his eyes. Hinx brutally murders his way to claim authority, but Bond undertakes responsibility with trust, risk, and mercy. There is a lot more significance in Hinx being different from Bond than Jaws trying to bite his face off or Xenia trying to hump him to death.

Speaking of which, 007's relationship with the opposite sex is perhaps the most matured of his traits. Gone is the witty persiflage and coy innuendo of days past which reached its ridiculous, Freudian apex when Halley Berry said to Pierce Brosnan, who was chuffing a cigar, "Now there's a mouthful." Specter brings a tad more decorum to the courting ritual as Bond meets Dr. Madeleine Swann, White's daughter whom Bond must protect and who holds the key to the deceased man's last intelligence on Spectre. At their first encounter, Bond is posing as a patient at Swann's spa-clinic in the mountains, and when Swann lowers the blinds to block the spectacular view of the mountains behind her because they "distract patients," Bond replies, "I hadn't noticed." Now that's smooth.

Swann isn't your typical Bond girl, either. She's not a fighter or a scientist or a programmer, because she's not in the movie to fulfill the stock element of completing the vital task at the crucial moment. Nor is she, despite the negligees and flowing dresses, there as eye candy or fodder for Bond's libido. In fact, she puts Bond out the first night, forcing him to watch over her as she drowses off under the gauzy bed canopy, undressed and tipsy with wine. Yet this is not impotence or emasculation for Bond, for he chose to protect her, which is more of a claim on him than his sexual urge. The contrast is smartly captured when, shutting her eyes, Madeleine says to James, "I see two of you." In vino veritas, we see the two Bonds: the protector and the lover. Still more meaning reveals itself when, before she passes out, Madeleine mutters about "liars and killers, liars and killers." She is reflecting on her father, the liar and killer Spectre assassin, but the comparison is unavoidable: Bond is the killer, but is he the liar? Must he be either?

All of this character contrast stands against a political thriller in which MI6 and the whole 00-program face extinction and incorporation into a global surveillance company. No longer will Bond and the 00 Agents of Her Majesty's Secret Service protect the realm and spearhead justice throughout the world, but the wold will find stability through omnipresent observation and data collection in the hands of experts–unelected, M reminds us. The world order is shifting, a fate and theme foreshadowed by a dusty, unplayed chessboard between 007 and Mr. White, who wistfully remembers when the game of world domination had its rules. Now Spectre stages bombings, even of women and children, to get nations to sign onto its security-surveillance front of a company.

With MI6 in tatters and Bond on his way to his last lead to Spectre, Moneypenny pleads with M to send Bond some help, to which he responds, "No. We'll only make him weaker." That one line, with all the weight of British sovereignty on his lone, broad, shoulders, makes his actions more of an ode to liberty and country than, say, a stunt like skiing off a cliff and landing with a giant Union Jack on his parachute.

The plot reaches its apex when Bond at last confronts the head of Spectre, whose fluffy white cat precedes his introduction as 007's perennial nemesis, Ernst Stavro Blofeld. As with the rest of Spectre, nothing could be more traditional and yet more unexpected. Unexpected because their exchange is no droll conversation over a pool of sharks, but a slow, tense, contest of wills and recognition. The two meet in a languorous reveal inside an observatory that houses a meteorite. The two tangle over a dilemma: whether the meteorite had a choice to fall, whether it had the choice to stop and think. Both men have invented themselves, but from what?

When we learn the final secret, everything falls into place: when Blofeld was still the happy youth Franz, his father adopted a young boy named James and told him to embrace the orphan as a brother. The father took to his foster son more, though, until young Franz righted that wrong. We see the two brothers fully opposed: Bond is orphaned and takes to his adopted father while becoming a patriotic 00-Agent, and Franz turns to patricide and treason. Bond chooses service to Her Majesty and Franz domination by means of Spectre. They are the brothers contending for the identity of the father as, in Skyfall, Bond and Silva contented for the affection of the mother, M.

The masses will overlook the meaning and balk at the length. They will see the refinements as mere repetitions. They will see pastiche and not unified plot. They will doze. Let them. For the rest of us, tempus fugit. Spectre doesn't glory in over the top explosions, but luxuriates in symmetries and subtlety, in shadows and slow reveals. It has the smarts, in the escape finale, not only to follow its fleeing heroes out a building by a cheekily slow turn of the camera, but the wit after that to reveal not the characters but an arrow pointing off screen to the path they took. Spectre has the respect for its audience to leave a story–Dr. Swann's about her hatred of guns–half-told so we can think it through ourselves. Finally, it has the confidence to twist 007's most famous trademark, his Martini, and in doing so manages one of the great creative feats: surprising us with the expected.

No, Daniel Craig's final performance of James Bond is not of the globe-trotting playboy, but of a driven, deliberate man. He doesn't have jetpacks and laser beams, but he can still take out a caravan of cars with a half-destroyed airplane. He's not invulnerable, but he is indefatigable. James' struggle means something, and having found someone who means something to him, when the two walk off in a shot mirroring the first, he leaves a different man, but still Bond.

Things I Don't Get #12: Taking Up Two Spots

No one gets to take up two parking spaces. No one gets special parking privileges just because he values his mechanical substitute for meaning more than social propriety. The most galling aspect of such Neanderthal behavior is of course not the resulting inefficiency, but the effrontery, the heinous temerity of the individual who, deluded and swimming in self-importance, thinks that his possession is so valuable that the general population should bow down in obeisance before his four-wheeled pride and joy.

This shameless act of self-regard betokens nothing less than pathological disregard for the gentleman's regard for others as social equals. Not intellectual or moral equals, of course, but as equal fellow citizens whom we do not provoke or encroach upon without grave cause. The taker of two spots, this self-knighted primus inter pares, is but an unmannered philistine, the least of citizens and free men, but not because of his odious, obnoxious, temerity, rather because of his presumption that he cares more for his possessions than we law-abiding chumps do. His willingness to violate social norms and respect for others is in fact, to this deranged, disordered, malcontent, a sign of his superiority.

An outcast be he and a thousand dings upon his vehicle! Fiat! Fiat! Fiat!