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Joe Carter

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  • For Heaven’s Sake

    HuckabeeMAHere’s Mike Huckabee, quoted in The New Yorker:

    If somebody asked me, How do I get to Heaven, I would tell them that the only way I personally am aware of is faith in Christ, because I believe the New Testament. That’s the only map I got. Somebody says, Well, I got a different map. O.K.! You know what? If it works, I’m not going to argue with you.

    Well, that makes sense. If somebody asked me, How do I get to Mount Rushmore, I would tell them that the only way I personally am aware of is Route 90, because I believe in Google Maps. Somebody says, Well, I got a different map. O.K.! You know what, if it works, I’m not going to argue with you. Unless, of course, I actually care whether you make it to Mount Rushmore or not, in which case I might take the trouble to defend my map.

    Or maybe I don’t argue because I know Google Maps is sometimes wrong. (Ask me sometime about how it directed me across a field of boulders in Vermont last year.) But the analogue in Huckabee’s case would be knowing that the New Testament is sometimes wrong, and I don’t think he wants to go there. That leaves us to infer that he really doesn’t care whether you get to Heaven or not. That’s certainly his privilege, callous as it may be. But then, a little farther down in the same New Yorker piece, we get this (on why we should subsidize education in poor districts):

    To be truly pro-life means that we should be just as much concerned about the child who is eight years old and living under a bridge or in the back seat of a car.

    So there we have it. The governor, who surely considers himself truly pro-life, cares passionately about how things turn out for you at age eight (and, we may infer, at eighteen and at eighty) but pretty much not at all about how things turn out for you in the infinitely many years thereafter.

    This sounds so implausible that I am forced to conclude he can’t mean a word of what he’s saying. (And as readers of The Big Questions are aware, similar implausiblities convince me that the same is true of very many ostentatiously religious people.)

    Is there any way to spin this that makes any sense at all? Let’s do this as a flow chart (click to enlarge):

    All paths, it seems to me, end in questions to which the only possible answer is “He doesn’t really mean it.” Is there a path I’m not seeing?

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  • Third Time, Not As Much Charm

    I should probably declare myself by now: I am no longer a Pixar idolator. Indeed, I think I could credibly describe myself as a Pixar critic.

    Toy Story 3 is the third Pixar feature in a row that has been hailed as an instant masterpiece and that I’ve found myself substantially disappointed by. It’s the fourth that my son has not been particularly desperate to see again. (And my son is a total movie hound.) I know I’m way in the minority here, but I think something has gone terribly wrong with the Pixar formula.

    The original Toy Story is one of the great movies of all time. It’s right up there with Singin’ In The Rain and The Philadelphia Story. It’s genius. And not only because of what it did with new technology or because of the fantastic premise. It’s a wonder of story-telling, a complex plot with two fully-developed protagonists with very long arcs. And it’s a wonder of moral story-telling – a story with several overlapping moral messages that hit the audience on multiple levels (Simplest: play nice with your toys! More profound: play nice with the new toy! Most profound: you are also a toy – but that’s ok! Now play nice!) There was a huge amount of external and internal drama, and both were closely intertwined. Like I said: it was great art.

    The sequel was a great deal of fun, and was, if anything, more gut-wrenching in terms of the internal conflict than was the original. And it had a much more complex villain than the first movie did. (I’m referring to Stinky Pete the Old Prospector – Al, the toy store owner, is a villain roughly on Sid’s level from the first movie.) All of this made the movie much more . . . grownup. Which was the first glimmer of what has since blossomed into a serious problem.

    The protagonists of the original movie – Woody and Buzz – were characters that kids could connect with as well as adults. Woody was dealing with cool new kid/sibling rivalry type of stuff. Buzz was convinced he had superpowers. Even though on another level Woody’s jealousy is really the jealousy of a parent feeling squeezed out of a kid’s life by his or her spouse (don’t tell me parents don’t get jealous of each other over who the kid prefers – they do) and even though on another level Buzz’s existential crisis won’t really hit home for a child, they both work on a child’s level as well. That’s part of what made the movie so magical – that it worked on both levels, profoundly so.

    But in the second movie, the one protagonist – Woody – has internal conflicts around an entirely adult question, namely: in order to avoid the pain of loss and abandonment, will I wind up sheltering myself so that I miss out on life itself? I’m not really sure that crisis – or Jessie the cowgirl’s heartbreaking backstory of abandonment by her true love – can fully make sense to a child. But I loved the movie anyway, because that crisis spoke to me, and because I still thought the movie worked both for kids and adults – the adventure story of the gang trying to save Woody made perfect sense and worked for the kids, as well as for the adults.

    The change was a harbinger of what was to come, however. Finding Nemo – which I loved – has two protagonists, the father and the son, each on their own journeys, but the father is the more substantial protagonist, occupying more of the screen time and undergoing the more profound changes. It’s really his movie – Nemo’s journey to self-reliance is something of a subplot. The Incredibles – which I also loved – has similar problems. Mr. Incredible and Elastigirl are the real protagonists, and while the kids have a role in the action, they’re supporting cast, not stars – indeed, the only kid who really moves the plot is the antagonist: Buddy, who grows up to be Syndrome, the super-villain. And then, after the enjoyable fluff (beloved by kids) of Cars we get a run of kids’ movies that are quite plainly made for adults: Ratatouille (the moral center of the film is the grownup food critic, Anton Ego), WALL-E (a bit more complicated – Wall-E himself is a character kids identify with, but the movie runs into so many problems once we leave earth that I’d have to devote another essay, which in fact I did), and Up, a film my son disliked (except for the talking dogs) precisely because there was nobody for him to latch onto (except for the talking dogs) – the protagonist is a grumpy old man who needs to resolve his feelings of loss and his relationship with his own childhood, and the only kid character in the movie is nothing but a prop for his internal drama. Sorry for shouting, but that’s just unconscionable in a movie supposedly made for kids.

    And now we have Toy Story 3. What can I say? I enjoyed myself. I laughed a lot. The new toys – particularly Mr. Pricklepants – are great. The whole scene with the thespians in Bonnie’s house is wonderful – particularly because you get a sense that the personalities of her toys relate to the personality of the kid (and she is bursting with personality). Mr. Tortilla Head was surreal genius. Other little things please as well: Buzz’s “Spanish mode” is inspired; little touches like having the toy phone unable to talk until the phone is picked up; stuff like that.

    But. There is no internal conflict at all – only external conflict. And the external conflict is with . . . an abandoned teddy bear who turned the day care center into a prison? Where none of the toys actually want to play with the really little kids? Really? Not even the phone, who was built to be played with by preschoolers? What’s going on here?

    I remember, at the end of Toy Story 2, that Stinky Pete was left strapped to a backpack with a Barbie doll who says to him he’ll really like her owner, because she’s an artist – and then she turns her head to reveal the hideous drawing on her face. Stinky Pete recoils in horror, but we’re supposed to laugh that he’s getting his comeuppance – he’s been afraid to be touched, and now boy is he going to be touched, good and hard. In the first movie, Mr. Potato Head complains about being gummed by “Princess drool” (Andy’s baby sister) and that he’s only supposed to be played with by children aged 3 and up; again, it’s a laugh. But now, we’re supposed to believe that the toys really hate to be played with rough by kids who aren’t old enough to play any other way? Sid was a sadist – that’s why he didn’t deserve toys. But what’s wrong with these two-year-olds? Why are they cast in the role of the monster in this movie?

    Of course, we get a good kid to contrast with these little hellions – the aforementioned Bonnie, who is truly adorable. And alone. Hmmm. And people complained that The Incredibles was elitist because part of its message was that exceptional individuals should be allowed to excel, not held back to salve the rest of our feelings. But the message of Toy Story 3 is that in a world populated by no-neck monsters, only one little child really deserves to play with these toys we’ve grown to love.

    Andy gives a speech at the end of the movie, as he donates his beloved toys to Bonnie, that absolutely made my flesh crawl because of its utter and complete inauthenticity. I can’t remember the last time I saw a movie where a character so obviously stood up and delivered the author’s message point-blank to the audience, and in a fashion so completely implausible for the character in question. (Actually, does Andy even have a character? He had one at age seven. Does he have one at age Seventeen? Not that I can see.) In any event, the speech is about how terribly important it is for Bonnie to appreciate his toys. If he’s going to give them to her, that gift is a sacred trust. These toys are special. She needs to take care of them. They are important.

    Let me quote somebody who knows better:

    YOU! ARE! A! TOYYYYY! You aren’t the real Buzz Lightyear! You’re – you’re an action figure! You are a child’s play thing!

    Bonnie is important. The toys are props. They owe her loyalty and devotion. She doesn’t owe them anything.

    At the end of this movie, the boys at Pixar come off like the protagonist of The 40-Year Old Virgin with his six-million-dollar-man action figure that he can’t give up. They may be scared of giving up their toys, worried that the next owner won’t take proper care of them. But why should we care?

    I could complain about a lot of things in this movie. How does the monkey manage to get to the security desk every night? Where did Woody and the gang get the decoy potato to start their jailbreak? (Jailbreaks have to be worked out down to the tiniest detail or they lose the only basis of audience interest they have.) How exactly did Lotso wind up turning Sunnyside into a prison – what was his leverage? (Compare his setup to, say, the big empty warren that the rabbits encounter early in Watership Down – very similar situations, but the latter is so much more persuasive.) But, as people complained about my criticisms of Wall-E, this is stuff that only bothers you if the movie as a whole isn’t working. And I could complain about the writing (which is pretty leaden and on-the-nose for the first half-hour, though it gets better – and then gets worse again). But the heart of the matter is that, once again, we’ve got a movie for the inner child rather than the actual children – and the inner children are getting less and less charming with each movie.

  • Discrimination Against Minorities and Conservatives is “Sort of” The Same
    Shared by Joe Carter
    How does someone who graduated from Harvard not know that Jews do not belong to a racially-distinct category? Maybe he does know that what he is referring to is "ethnic discrimination", but then that would blunt his cheap shot at National Review's history.

    By Ryan McNeely

    augustaAs Matt has written previously, the conservative movement has a strange tendency to constantly be on guard against accusations of racism while seeming to ignore examples of actual racism. There any many possible explanations for this phenomenon, but I think Occam’s razor suggests that the conservative movement just doesn’t think the negative consequences of racism are all that terrible.

    Here’s NRO Senior Editor Jay Nordlinger this morning comparing the experiences of conservative journalists with those of minority groups experiencing discrimination:

    And I’m reminded why conservatives had to build their own media outlets. It’s sort of like Jews and country clubs. Jews built their own, not because they wanted to, necessarily, but because the other clubs wouldn’t let them in. They weren’t being “clannish.” They wanted to play golf, on first-class courses.

    Well, we conservatives built our own media outlets — because the other clubs wouldn’t let us in. I guess it’s working out okay. But there are interesting arguments to be made, and listened to.

    In other words, Nordlinger believes that the experience of minority groups who are shut out of racially-segregated country clubs is “sort of like” the experience of conservative journalists looking to break into the mainstream media. National Review’s history on civil rights is well-known, and even now they are still grappling with its implications. But they could start by realizing that experiencing actual racial discrimination is uniquely horrible in a way that is not comparable to the experience of oppressed conservative pundits.

    Additionally, while Nordlinger is discussing history, he is responding to this Jonah Goldberg post complaining about the contemporary media being biased in favor of liberals. But rather than being completely shut out of mainstream media discourse, like minorities barred from country clubs, conservatives tend to dominate the the Sunday shows and op-ed pages around the country. So for conservatives, Nordlinger is correct that things really are “working out okay.”

  • Contra Derb -- By: Jonah Goldberg

    Derb, sorry for the delay in taking the bait you posted yesterday, I missed it until this morning. I have no desire to rehash the entire debate from a couple of summers ago (in part because it would require me linking to all of the posts, which is too laborious). But let me still be a voice of skepticism about all of this genetic-determinism stuff.

    First, I’ll make my concessions. As you know, I’m no tabula rasa fetishist. I’m perfectly willing to accept the notion that 40, 50, 60, even 70 percent of our personality is largely baked into the genetic cake in one sense or another (though we might disagree on what that means). I’m also perfectly willing to concede that parents -- or rather, parenting styles (having two parents matters, a lot) -- do not matter as much as we once thought, or as much as I would like to believe. It comes as no surprise to me that the Dr. Spock users’ manual to children wasn’t all it was cracked up to be in the 1950s.

    That said, I have to say I just don’t find a lot of this behavioral-genetics stuff nearly as persuasive as a lot of folks I respect do. For starters, it seems to me that a lot of this boils down to scientists measuring the stuff they’re really good at measuring. For instance, the self-reporting of “happiness” is taken as gospel. But the memories of these same people -- indeed, their conception of their entire life story -- is discounted. If I were to ask 1,000 successful or happy people to “name the people who had the biggest influence on your life,” my guess is that something like 900 of them would put their parents at or near the top of the list (and most, I would further guess, would say their parents had a positive influence on them). And yet that testimony is apparently inconsequential, while their answers to some kind of “morality and happiness” quiz is dispositive. Why?

    Also, the determinists all concede that parents are hugely influential on the religious and political orientation of their kids. Why doesn’t this bother the determinists? Surely religion and politics are not trivial things. If they were, why do we try to avoid talking about them at the dinner table? Why do people define their worldviews along religious and political beliefs? Why do they kill each other over such things? Saying parenting has no effect, save for religion and politics, sounds a bit like saying college has no effect except for determining how much money you'll make and how you’ll live the rest of your life.

    As we discussed last time around, parents make all sorts of substantive decisions for their children that have enormous consequences. Most kids would not willingly subject themselves to the laborious practice and lessons that earn them proficiency at the piano or the violin. And yet, the parental imposition of those skills often have profound consequences. Steven Pinker might think that music is mere “auditory cheesecake,” but the people who dedicate their lives to music (often thanks to their parents’ introduction to it) don’t see it that way. The fact that scientists say music is trivial or unimportant seems more like a concession that they simply can’t measure its importance. One can make the same argument about sports, education, and work habits generally.

    Also, I’m confused why you, John Derbyshire, find so much of this stuff so overwhelmingly compelling, given that it ends up being a kind of reductionist materialism more commonly found in other ideological precincts. Last January, you wrote during our Haiti discussion:

    Culture is just customary collective behavior. If I ask: "Why do people in this place behave in this way?" and you reply, "Because of their culture," you are asserting that they behave in this way because that's how they behave. "Culture" is a sort of phlogiston or luminiferous æther that sounds as if it's explaining something, but actually isn't. I'd advance it as a good candidate for a word that should be banned from serious social and political discussions.

    Is this really where genetic determinism is supposed to take us? Is culture really so irrelevant that it should be “banned from serious social and political discussion”? That strikes me as a staggering overstatement of the genetic determinists’ case so extreme that if I came up with it, I would be fairly accused of creating an unfair straw man.

    But if culture doesn’t matter (which as a Hayekian and a Burkean I find preposterous), why bother lamenting that “pop culture is filth”? Why spend a nanosecond on talk of assimilation? Indeed, why do you care about gay marriage (I’m assuming you do, maybe I have that wrong)? Why care about tradition, proper grammar, literature, the rule of law, whatever, if at the end of the day these all boil down to gilding the genetic lily? What is the genetic determinist’s explanation for the profound improvements in productivity for a Mexican laborer in America versus a Mexican laborer in Mexico? Does their DNA change when they cross the border?

    Or are you saying that culture is epiphenomenal to a specific race or ethnicity? British culture is British culture because British DNA is what it is? What about when Brits were barbarians? What if some Albanians or Iranians adopt a British baby -- will that kid grow up to be culturally British because his genes tell him to?

    Again, I’m will to accept that genes are important. But it often sounds like you’re saying they’re everything. And I’ve seen no evidence for that whatsoever.




  • Great Venn Diagram, or the Greatest Venn Diagram?

    It’s not often that a lowly Venn diagram can reveal the evolutionary origins of one mysterious hybrid species, let alone two, but this one manages to do it in one fell swoop.

    Update: This was made by Tenso Graphics; you can check out more of their designs here.

    (via Neatorama.)

  • United Around the Wrong Cause

    Christians are not united by…

    • Homeschooling, public school, or private school.
    • Republicanism or liberalism.
    • Capitalism, environmentalism, or socialism.
    • Continuation of the gifts of the spirit or cessation of the gifts of the spirit.
    • Infant baptism or believer’s baptism.
    • Calvinist theology or Arminian theology.
    • Drinking alcohol or not drinking alcohol.
    • Praise choruses or hymns.
    • Being artsy or being intellectual.
    • Vaccinating or not vaccinating your kids.

    We are united by…

    • Jesus Christ and him crucified.

    There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.(Galatians 3:28)

    If you found this post helpful would you mind sharing it on Facebook or Twitter? Thanks!

  • Nothing New To Report

    Either they all use the same newspaper, or all these shows take place on the same exact day…which kind of makes my head hurt.

    Via | See Also: The Wilhelm Scream

    More examples.

  • Lost

    Well, that’s six years of my life I’ll never get back.

    Was it as bad as that? No, not exactly. But it wasn’t much good either. On the subject of the Lost finale — and the final season in general — I think Ross Douthat has the right idea (although, as usual, he’s more generous than the show deserves). It was mostly successful in the ways that the series was usually successful — as a vehicle for a syrupy but frequently gripping mix of pulp and soap set against a spooky island background. But even by that standard, it wasn’t a knockout.

    So was I disappointed? Yes. But not too disappointed, because I was fairly sure that this was where the series was headed all along.

    By the middle of the first season, it was fairly clear (at least to me) that the writers never intended to answer any of the major questions about the island and its mysteries that they raised. I scratched my head at the end of every season finale when I heard people talk about payoffs, about what we learned. What payoffs? The big “reveals” were almost always to questions we never knew we had (What physical mechanism caused the plane to crash? Where were the Others keeping the polar bears?). Only the interpersonal storylines were ever resolved in anything close to a satisfying manner. The only difference between Lost‘s banal storylines and the ones on numerous other forgettable network dramas featuring generically pretty faces was that Lost‘s took place on an intriguingly mysterious island. The show’s implicit promise, in other words, was of an epic, interconnected narrative. But what it delivered was small-time sentimentality.

    This was especially true in the final season, which discarded most of the existing mythology in exchange for generic spiritualism and cheap emotional uplift. Even as a longtime skeptic, I was shocked by the degree to which the writers shrugged off the mythological elements they’d introduced in previous seasons. I was expecting minimal, vague, and unsatisfying answers to questions about the island’s origin, nature, and properties; about the Dharma Initiative and its goals, experiments, and technology; about time travel, the nature of the smoke monster, the various characters with supernatural abilities, or any of the many, many other mysteries. What I wasn’t expecting was that the writers would more or less decline to answer these questions entirely.

    But in the end, it turns out Lost‘s writers had exactly one shtick: pile up the big mysteries to keep people hooked, but only ever resolve the banal, domestic conflicts. The series wasn’t a story. It was a gimmick, repeated over and over for six increasingly frustrating years.

    So why did I keep watching? Curiosity, for one thing. A tough-to-suppress desire to “keep up” with pop culture for another. And because, for all its faults, the show could be remarkably gripping in its shallow, teasing way. It’s hard to string millions of people along for as long and as intensely as Lost did, a challenge to keep audiences coming back for answers while steadfastly refusing to deliver them. But it did, and if there was a way in which the show “worked,” it was that, on a scene-by-scene basis, it was textbook dramatic screenwriting. Each scene focused intensely on the immediate conflict at hand, gave the characters solid, playable goals, and never failed to raise the stakes and erect new obstacles whenever possible. So even when the show was at its most ludicrous and incoherent, it was almost impossible to look away.

    The sad thing is that the show’s writers had the opportunity to deliver a far better resolution than they did. In particular, by negotiating a set end date three years out, they could have built towards a more satisfying, deservingly complex conclusion rather than the simplistic (and entirely beside the point) spiritual mumbo-jumbo they went with. During the show’s run, there was a lot of talk about the show’s depth and complexity, but it turns out this was mostly just a pose; the series served up an dizzying array of tantalizing plot points, implicitly promising to eventually connect them. But it never did.

    If there was real complexity to be found, it was on the fan-run analysis sites and Internet forums where dedicated obsessives with philosophy books and screen grabs tried, in vain, to put together all the pieces. These folks were ready (and, in many cases, desperate) for a twisted, complicated, even difficult-to-follow answer — something, anything that would make all their effort and anxiety worth it. But the writers opted for easy sentimentality instead. Given the demands of network TV drama, that may be all anyone ever should or could have expected. But after six years of watching and waiting, even skeptically, I suspect I’m not the only one who is pretty sure it wasn’t worth it.

  • Before the blinding light suddenly sends Positive Liberty to another mysterious and inaccessable time and place yet again…
    Shared by Joe Carter
    Anyone who think the producers of LOST were not just making it up as they go along should see this video.

    I thought I’d offer a very brief comment, as an on-again, off-again fan of LOST over the past six years, about its series finale. Like the series, itself, the final episode was a sort of metaphor for life; that is, it was fascinating and full of promise until the very end which turned out to be painful, confusing and not nearly as satisfying as one would have hoped.

    Oh, and as explained below better than I could do, there are a few loose ends left:

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