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“Jewish Ideas Daily
In Defense of the Nation-State
By Diana Muir Appelbaum
Friday, October 5, 2012
In [Daniel Gordis’] new book, The Promise of Israel: Why Its Seemingly Greatest Weakness Is Actually Its Greatest Strength, Gordis weaves the work of political theorists and historians into a compelling case for the nation-state in general and Israel in particular. … the governments that have produced human rights such as personal liberty and the rule of law have most often been ethnically based nation-states … Gordis quotes intellectual historian Mark Lilla, who notes that while Western Europeans have forgotten “all the long-standing problems that the nation-state, as a modern form of political life, managed to solve,” … [Zionism] remembers the wisdom of borders and the need for collective autonomy to establish self-respect and to demand respect from others. …
European and American opposition to Israel … reflects the fact that Israel is the archetypal nation-state, and nation-states have fallen from favor in intellectual circles.
Until recently, republics have arisen only in small city-states and, usually, only briefly. Apart from these cases, in all of human history only a few ways have been found to organize political life. There is the intense and appalling tribalism of Afghanistan. There are empires in which conquering Herrenvolk oppress conquered peoples. There are dictatorships and monarchies in which individuals may have comforts or privileges but not rights. There has been the universalizing ideology of Marxism, which has produced brutality and death on an unimaginable scale. Then there is the nation-state.
The nation-state gives no assurances of the universal peace and justice promised by Marxism, Islam, or the human rights movement. It claims merely that it will attempt to establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty for its citizens. The nation-state does not claim it will bring peace or justice to the whole world, only that it will work to bring these benefits to a particular people living on a particular piece of land.”
―
In Defense of the Nation-State
By Diana Muir Appelbaum
Friday, October 5, 2012
In [Daniel Gordis’] new book, The Promise of Israel: Why Its Seemingly Greatest Weakness Is Actually Its Greatest Strength, Gordis weaves the work of political theorists and historians into a compelling case for the nation-state in general and Israel in particular. … the governments that have produced human rights such as personal liberty and the rule of law have most often been ethnically based nation-states … Gordis quotes intellectual historian Mark Lilla, who notes that while Western Europeans have forgotten “all the long-standing problems that the nation-state, as a modern form of political life, managed to solve,” … [Zionism] remembers the wisdom of borders and the need for collective autonomy to establish self-respect and to demand respect from others. …
European and American opposition to Israel … reflects the fact that Israel is the archetypal nation-state, and nation-states have fallen from favor in intellectual circles.
Until recently, republics have arisen only in small city-states and, usually, only briefly. Apart from these cases, in all of human history only a few ways have been found to organize political life. There is the intense and appalling tribalism of Afghanistan. There are empires in which conquering Herrenvolk oppress conquered peoples. There are dictatorships and monarchies in which individuals may have comforts or privileges but not rights. There has been the universalizing ideology of Marxism, which has produced brutality and death on an unimaginable scale. Then there is the nation-state.
The nation-state gives no assurances of the universal peace and justice promised by Marxism, Islam, or the human rights movement. It claims merely that it will attempt to establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty for its citizens. The nation-state does not claim it will bring peace or justice to the whole world, only that it will work to bring these benefits to a particular people living on a particular piece of land.”
―
“The Undermining of Western Civilization Paperback” by Leslie Stein
ASIN : B0B6L779ZB
ISBN-13 : 979-8840081624
… within much of the West and within American in particular, a Marxist presence containing fanatics with an obsessive hatred of all that their country stands for, has captured large numbers of alienated and benighted followers. As a result, a growing number of people, blind to their country’s achievements, seek the replacement of western societies based on free enterprise capitalism and liberal democratic values, by a communist regime of one form or another. It is this tendency that has induced me to write this book, based on the careful sifting of the evidence, which would provide the reader with a concise and reliable account of how, what I term the “radical left,” has arisen and influenced the Mores of present-day Western society.”
―
ASIN : B0B6L779ZB
ISBN-13 : 979-8840081624
… within much of the West and within American in particular, a Marxist presence containing fanatics with an obsessive hatred of all that their country stands for, has captured large numbers of alienated and benighted followers. As a result, a growing number of people, blind to their country’s achievements, seek the replacement of western societies based on free enterprise capitalism and liberal democratic values, by a communist regime of one form or another. It is this tendency that has induced me to write this book, based on the careful sifting of the evidence, which would provide the reader with a concise and reliable account of how, what I term the “radical left,” has arisen and influenced the Mores of present-day Western society.”
―
“Wikipedia: False consensus effect
In psychology, the false consensus effect, also known as consensus bias, is a pervasive cognitive bias that causes people to “see their own behavioral choices and judgments as relatively common and appropriate to existing circumstances”. In other words, they assume that their personal qualities, characteristics, beliefs, and actions are relatively widespread through the general population.
This false consensus is significant because it increases self-esteem (overconfidence effect). It can be derived from a desire to conform and be liked by others in a social environment. This bias is especially prevalent in group settings where one thinks the collective opinion of their own group matches that of the larger population. Since the members of a group reach a consensus and rarely encounter those who dispute it, they tend to believe that everybody thinks the same way. The false-consensus effect is not restricted to cases where people believe that their values are shared by the majority, but it still manifests as an overestimate of the extent of their belief.
The false-consensus effect can be contrasted with pluralistic ignorance, an error in which people privately disapprove but publicly support what seems to be the majority view (regarding a norm or belief), when the majority in fact shares their (private) disapproval”
―
In psychology, the false consensus effect, also known as consensus bias, is a pervasive cognitive bias that causes people to “see their own behavioral choices and judgments as relatively common and appropriate to existing circumstances”. In other words, they assume that their personal qualities, characteristics, beliefs, and actions are relatively widespread through the general population.
This false consensus is significant because it increases self-esteem (overconfidence effect). It can be derived from a desire to conform and be liked by others in a social environment. This bias is especially prevalent in group settings where one thinks the collective opinion of their own group matches that of the larger population. Since the members of a group reach a consensus and rarely encounter those who dispute it, they tend to believe that everybody thinks the same way. The false-consensus effect is not restricted to cases where people believe that their values are shared by the majority, but it still manifests as an overestimate of the extent of their belief.
The false-consensus effect can be contrasted with pluralistic ignorance, an error in which people privately disapprove but publicly support what seems to be the majority view (regarding a norm or belief), when the majority in fact shares their (private) disapproval”
―
“Wikipedia: Richard D. Wolff
To escape Nazism, Wolff's parents emigrated from Europe to the United States during World War II. …
Wolff states that his European background influenced his world view:
"[E]verything you expect about how the world works probably will be changed in your life, that unexpected things happen, often tragic things happen, and being flexible, being aware of a whole range of different things that happen in the world, is not just a good idea as a thinking person, but it's crucial to your survival. So, for me, I grew up convinced that understanding the political and economic environment I lived in was an urgent matter that had to be done, and made me a little different from many of my fellow kids in school who didn't have that sense of the urgency of understanding how the world worked to be able to navigate an unstable and often dangerous world. That was a very important lesson for me.”
―
To escape Nazism, Wolff's parents emigrated from Europe to the United States during World War II. …
Wolff states that his European background influenced his world view:
"[E]verything you expect about how the world works probably will be changed in your life, that unexpected things happen, often tragic things happen, and being flexible, being aware of a whole range of different things that happen in the world, is not just a good idea as a thinking person, but it's crucial to your survival. So, for me, I grew up convinced that understanding the political and economic environment I lived in was an urgent matter that had to be done, and made me a little different from many of my fellow kids in school who didn't have that sense of the urgency of understanding how the world worked to be able to navigate an unstable and often dangerous world. That was a very important lesson for me.”
―
“Wikipedia: Asabiyyah
'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism.
Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. …
The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history …
Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.”
―
'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism.
Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. …
The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history …
Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.”
―
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