Thursday, May 13th, 2010 at 9:49 pm
So. Ms Kagan. Anybody find any links to online articles authored by her? It is said by her defenders that she’s a brilliant academic, whatever that means. Publish or perish means there should be scads of articles and books by her if she was as claimed a brilliant academic. No book at Amazon, except a $45 tribute essay contribution in honor of some Harvard dude. And I’m guessing this book isn’t hers. Finally there is this at Amazon as well … out of print and no reviews. But that doesn’t mean she doesn’t publish in journals not available on-line. So … anything?
Do legal professors not publish? What is the point of being in the Academy if you don’t publish? I don’t get it.
Look to be a brilliant academic you have to make a mark. To make a mark you have to publish important works which make a visible impact on our profession. I see no evidence that is the case for Ms Kagan. Perchance this is more of this retconning thing in which brilliant academic is recast to mean something entirely different. Perhaps it now is to mean an academic liked by Mr Obama who just happens to be another ‘brilliant academic’ who lacks any actual substantive academic record.
Tuesday, May 11th, 2010 at 8:40 pm
From a comment:
In Mark’s post-modern relativistic world it appears almost impossible for anyone on the right to say anything untrue. Likewise there’s almost nothing Obama can say that can’t be ret-conned into a lie.
In the above, the accusation leveled at myself is likely a charge made reflexively whenever Mr Boonton (or likely any number of interlocutors from the left) sees someone on the right suggesting that a phrase or word can be taken in more than one way. This is noted in the wake of the particular history of post-modernism/quasi-Derridan theories of language and as a result of the rejection of the same by conservatives. The ironic thing here is that the accusation of this sort attempts to at the same time defend relativism, i.e., multiple meanings while at the same time force a particular meaning to be established.
Foucault and Derrida, as is my understanding, suggest that fixing and setting the meaning of words and phrases, fixing the primary hermenuetic if you will, is an act of power and that furthermore there is no intrinsic meanings for things beyond being an expression of power. While this is undoubtedly a simplification at the same time has the problem of getting the matter exactly wrong.
Meanings are fixed … but their particular assignment to particular words is not. When one says something the intention, the meaning is the one thing which is fixed and not a thing captured or expressed fundamentally in and via particular words. The act of speaking and then of hearing is a distortion on the original meaning (or web of meanings) which is being expressed. Conversation is one aid to the exercise of transmitting this which allows one to correct and refine the transmission. This is of course an exercise made more complicated by the fact that the idea reflected back is itself distorted by the act of expression by the receiver. If speaking is a lossy transmission of one’s thought to another. When you converse and try to get your meaning across, discussion is the act of trying to correct the image of your idea into another’s mind through the quadruple layers of distortion (thought -> spoken words then perceived words -> thoughts with a reflection).
What perchance does this have to do with the title selected for this particular essay? Well, in our political discourse peculiar (particular?) assumptions are made about what phrases mean which are normally misinterpreted by the other side and which make our discourse more contentious than it would normally be. One of the common irritants between parties then aligns along the continual frustration which this engenders. One says a thing to express one idea and by the other’s reaction and comments it is clearly misunderstood. Furthermore as one clarifies and attempts to more clearly state and restate the original point one either gets nowhere or the act of restatement is interpreted as an attempt at “changing” what one originally said.
Monday, May 10th, 2010 at 8:31 am
Monday, May 3rd, 2010 at 10:33 pm
One of the wonderful moments in St. Augustine’s Confessions returned to me in force from out of the blue. Now, I’ve not been a Christian for long in my adult life, having been raised within the fold of the Church, but having fallen away for 20 years of my adult life until fairly recently. The point of that observation is that regular and ordinary Christian culture is often new to me. The point of that observation is that I have questions about my experiences now as a Christian for which I lack the context and background of one who has been within the community for that missing time as an adult. This question in turn requires a little background or stage setting, which in turn can be found below the fold. Read the rest of this entry