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目标片段他在这本书中，对于后现代学术名流在年轻学生中的流行进行了长篇累读的嘲笑。我。从我个人的角度来看，这个作者更像是一个保守文化斗士，而不是一个真正的学者。布鲁姆。他对于美国学界的批评，是出于一个古典学者的视角，在讨论美国学术的发展，但是绝大多数等一会儿要讨论的。这些受到布鲁姆启发的人，我觉得都是在机械的重复，一些知识上很无聊的保守价值观的文化斗士。另外一本很有影响力的书，叫做Eliberal EducationThe Politics of Race and Sex on Campus1991年Dinesh D'Souza写的《不自由教育》校园里的种族政治和性别政治。
来源片段One of the things beyond the anti Semitism that started to become more pronounced in the pages of the American Mercury that Buckley despised or had contempt for was that it was low brow that it kind of was appealing to like little old ladies and didn't have the sort of intellectual panache and flash of National Review. And that it just wasn't reaching the kinds of people that Buckley felt a new sort of conservative vanguard ought to, which were, you know, intellectual elites. Yeah, it's funny. I've been working on a line that I've been thinking about that David, your book kind of, I don't know, reinforced for me, which is that the
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one of the voices of American Catholicism in the early 1950s. Here's his deputy attacking mainstream Protestant thought. Yeah, exactly. Exactly. So this is the big scandal in the American Mercury in the early 1950s. Well, we don't talk enough about right wing anti-Protestinism. You know, that's really what this podcast should be about. So after the Matthews sort of scandal, the Mercury sort of rebrands as kind of a magazine that tries to be kind of like Reader's Digest, you know, it republishes a lot of material, a lot of its sort of general purpose, general interest.
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所以这也是为什么我说布鲁姆这本书在美国的八九十年代，文化战争上取得了巨大的成功，乃至于他催生了一个小产业，都是从这个视角去批评美国当代文化。我刚才命名的所有书记，你都可以说或多或少的受到了布鲁姆的那本Closing of the American Mind美国心灵的封闭这本书的影响。这是八九十年代文化精神、人文精神、大辩论的主流声音OK 接下来我们来讨论文化左派。对于这种批评的回应，一些反对刚才的这个传统主义，反对传统人文主义精神的左翼学者很快回应了我刚才描绘的这一系列攻击1989年，
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And frankly, we don't need another book about the Southern strategy. But what I do think, and this is why I wrote, one of the reasons I wrote the book and why I wrote the way I did is what did conservative culture look like? What people who for being politically active and aware was a big part of their identity beyond just, you know, voting, what did that look like? And it is the quote unquote crackpots. You know, this is one of the reasons why, you know, to my detriment on social media, I hammer away at like putting too much into the median voter theory, except as maybe in electoral terms. But like, that doesn't tell you culturally about what's going on. So that's that's one part of it. The other part is the crackpot is somebody you can define yourself against
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我们强调西方和非西方单一文化和多元文化。你认为我这套意识形态充满了偏见，扼杀了人文主义精神。你们想要回归到经典著作经典传统。但是你们想要回归的这个东西，在我们心中也是一套有偏见的意识形态。这个世界上一切都有偏见，对吧？这是一套有关西方白人叙事的政治意识形态，强调这套政治意识形态不存在政治性，这是错的。我们可以看到，这群后现代主义者这群在八九十年代被批评的人。
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neo-Nazis, we're not part of that project, well, your number two guy at the most influential conservative magazine in America is saying that, well, actually this neo-Nazi magazine is the only publication in America that has the guts to say the truth about race, about how white people actually feel about race. So you can't have it both ways. And Sbrann continues to be a prominent leader at National Review for another decade. So that should tell you what the actual substantive politics actually are. Yeah. You think of Michael Anton writing about Bronze Age pervert in one of the Claremont magazines and sort of the same kind of thing, like with a
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今天我们在当今的美国政治文化界看到的是一个更加草根的对于学术界左倾的质疑。如果我们结合上一期播客和这一期播客听的话，你就会发现这两种质疑的区别，对吧？一种是民粹，一种是民粹草根对于学术界的质疑。另外一种是其他学者对于学术界主流的质疑。那么这种我可以说，这种民粹主义今天的民粹主义完全抛弃了八九十年代对于人文精神的关怀，你甚至可以说今天的民粹主义者，他们对于所谓的人文精神是充满质疑的。