"for all our wealth of historical experience, we do not know how to think about victimhood. almost everything one might say would be unfair, self-serving, undignified, untrue, self-deluding, contradictory, or dangerous."
the best religion, therefore, with peace in view, is the one into which one is born - the one most established in one's country and the one which one is most used to. this is not an attempt to disregard the enormous faults of existing ideologies and institutions.
for in what sense can one be said to support an existing order of affairs if one cannot think of anything to say on its behalf except that it is there? it is an act of perfect dissociation, but not necessarily a retreat from the public world.
i am pretty fond of "the conservatism of universal disgust" as a phrase, but politically it's disastrous and the perfection one achieves is the pathetic purity of ideological complacency.
hm i wonder if it's simply the fact that these are somewhat outdated/inapplicable/out of fashion to us now. would snobbery be included in today's ordinary vices?
like for most people there are like sacred things you HAVE to hold onto in order to make their shit work. but hes just like "yea im gonna adopt this principle and here are some reasons why i think it works, but whatever, if we disagree it's unlikely to affect the validity of the argument"
does it make sense to call this book dense but shallow? like we're doing a drive-by of the top concepts and hitting all the points, we're covering a lot of ground, but not developing much. which was intentional and stated up front, but i'm not sure how well it works overall
as in like, here are my stipulated definitions that hang together in a certain way but not going too extremely in depth on any of them. its not *that* far afield from similar works, just a little more intense in degree
"every moral and every political theory which claims either that it is a complete theory, or even merely that it is complete regarding some issue, contains a principle of equality in this sense.
that is, it contains a closure principle stating that nothing else counts for the justification of moral or political action, or for action over education, etc. closure principles of this kind cannot therefore lend an egalitarian character to a theory."
im being a little flippant, i think hes actually making good ground, and i like that he draws attention to the deficiencies of naive and narrow forms. that being said, i don't think it can mangle itself into something viable
"to the extent that one's ultimate goals tend, as they do, also to be one's most comprehensive goals it follows that in many cases one has no decisive reason for the goals one has which are independent of the face that one has them"