What I Intend to Read Today: March 18, 2018.
Today’s reads have to do with Russia, information theory and warfare, democracy, racism, and religion:
- “What We Know, and Don’t Know, About the Firing of Andrew McCabe,” by Quinta Jurecic and Benjamin Wittes, Lawfareblog.com, March 17, 2018.
- “The Cambridge Analytica Files: ‘I Created Steve Bannon’s Psychological Warfare Tool‘,” by Carole Cadwalladr, The Guardian, March 17, 2018.
- “Follow-Up Questions for Facebook, Cambridge Analytica and Trump Campaign on Massive Breach,” by Justin Hendrix, Justsecurity.org, March 17, 2018.
- “Cambridge Analytica: links to Moscow oil firm and St Petersburg university,” by Carole Cadwalladr and Emma Graham-Harrison, The Guardian, March 17, 2018.
- “Finding Hope in Europe’s Most Atheist Country,” by Rod Dreher, The American Conservative, March 17, 2018.
- ” ‘The Responsibility of Intellectuals’: An Exchange,” by George Steiner and Noam Chomsky, New York Review of Books, March 23, 1967.
- “Texas AG Ken Paxton ramps up fight against schools’ ‘illegal electioneering‘,” by Emma Platoff, Texas Tribune, March 16, 2018.
- “Exploding packages tap into simmering tensions over Austin’s racial segregation,” by Eli Rosenberg, Washington Post via Texas Tribune, March 16, 2018.
By the way, SXSW 2018, that is, the South by Southwest festival in Austin, Texas, has been one wild, crazy week:
Things Recently Read on Russia, Obama, Democracy, Christianity, & Community
Reshared this week at First Things Magazine is an article where David Novak asked 21 years ago: must community exist prior to democracy? If it does, then it is possible, Novak argues, that the community, particularly the Jewish community, can be religious and its governing democracy secular.
Opposite the idea of several religious communities being collectively governed by a secular democracy is Tolstoy, who sought, in Thomas Larson’s recent words in the Los Angeles Review of Books, “spiritual self-reliance.†And Count Tolstoy finds the best examples of spiritual self-reliance in the lives and beliefs of Russian peasantry—something that espoused by someone today might lead them to later be accused of promoting an ideology of what Tim Strangleman at NewGeography.com this week called “working-class nostalgia.†But, as Strangleman points out, nostalgia tells us more about our attitude toward the present than any understanding we may have (or think we have) of the past.
On the other hand, as Emma Green finds out in the Atlantic Monthly, there are currently some liberals who do not believe outreach toward religious conservatives will be rewarding:
I [Michael Wear, a former Obama White House staffer] think Democrats felt like their outreach [to religious conservatives] wouldn’t be rewarded. For example: The president went to Notre Dame in May of 2009 and gave a speech about reducing the number of women seeking abortions. It was literally met by protests from the pro-life community. Now, there are reasons for this—I don’t mean to say that Obama gave a great speech and the pro-life community should have [acknowledged that]. But I think there was an expectation by Obama and the White House team that there would be more eagerness to find common ground.
Cornel West, who is in some ways a religious conservative, wrote in the Guardian this week a severe critique of the Obama Presidency. More than Obama himself, West focuses his criticism on Obama’s “cheerleaders†who refuse to bear the blame for Hillary Clinton’s defeat as well as the neoliberal economic failures of the Obama administration. On this latter issue West poses the question of whether commercial brands compel their consumers to shun integrity, and he suggests commonwealth of American society in the name of pure profit-seeking. On this last point, it is interesting to compare a passage from Benjamin Nathans’ “The Real Power of Putin†from back in the September New York Review of Books:
The Soviet Union from which Russia emerged in 1991 was the most purpose-driven society the world has ever seen. Yet Laqueur struggles to put his finger on what he calls “the emerging ‘Russian idea,’†partly because so many doctrines are competing for influence (Russian Orthodoxy, Eurasianism, antiglobalism, nationalism), and partly because, as he concedes, the vast majority of ordinary Russians “are not motivated by ideology; their psychology and ambitions are primarily those of members of a consumer society.â€
As Alistair Roberts points out on his blog Alastair Adversaria, whether in Russia or America or elsewhere people hunger for truth, not only in purely rational terms, but hunger for truth in other people. We hunger for truth from the doctor when we ask what’s wrong and we hunger for the perceived truth in our leaders (whether or not the truth is actually there). This doubt of whether the truth is or isn’t there in that particular moment is like the wavering, lingering, roving sense of exile. And as Kate Harrison Brennan has recently written of the Western Christianity’s alleged perception of exile from rest of the participants in secular democracy, she reminds her flock that exile is a temporary condition; it should never be something one is comfortable with; on the other hand, as she expounds on Jeremiah:
The Israelites in exile were not just to tithe their cash crops, or to seek the good of their Babylonian oppressors as neighbours. Instead, they were to pray actively that the city would prosper, even before they did as a community in exile.