Monday, April 29, 2019

Further, on “Liberal Arts at University College Roosevelt_RIP”


Some Elucidations and an Emendation

~by David Aiken~
 
Detail from Picasso's Guernica

Last Friday, in response to the Reorientation plan published by the administration at UCR, I published on Phrontisterion an editorial comment entitled “Liberal Arts at University College Roosevelt_RIP.” The public response was amazing, and voluminous, and frankly entirely unanticipated; I thought I was just another one of those discontented ‘lone voices’ lamenting in my own little wilderness, while the funeral cortege of just-another defunct Liberal Arts and Sciences program wended its way to the local boot hill. But still, some statements that I made in that editorial need a little further clarification.
This is a chance to set my record just a little straighter.

§ On the Question of Foreign Languages at UCR.
In “Liberal Arts at University College Roosevelt_RIP,” I reported that,
“1) The Academic Core as a department was dissolved, and the remaining supported Core tracks are to be dispersed into either the departments of Arts & Humanities or the Social Sciences.”
and that,
“2) AC Foreign Language teaching faculty were either given notice of termination yesterday, or given the possibility of being retained on reduced and temporary contracts to allow the institution to get students presently in the language pipeline to the end of their course(bold emphasis mine).

I must amend the conclusion in 2) as being possibly misleading, not because it is necessarily incorrect, but because I really do not understand at all why UCR intends on keeping around one part-time teaching faculty in French, one in Dutch, and a possible TBA in German. So, to set the record a little straighter here, let me amend my statement to report simply: UCR no longer intends to encourage the study of Foreign Languages. Why the institution has chosen, quite arbitrarily, at this particular time to retain any teaching staff at all in just these particular languages, will be a story for the future to unfold.
In “Liberal Arts at University College Roosevelt_RIP,” Phrontisterion made a little more public, information communicated by UCR administrators to All & Sundry in public meetings last week and in an institutional document, ‘Towards a Reorientation for University College Roosevelt’. According to much-touted and very-public statements by UCR administrators over the course of this process of Reorientation, the decision to liquidate the UCR Foreign Language requirement was in fact motivated by the results of an AAC Facebook poll - April 2015 (UCR Curriculum Committee Report, December 5, 2017), conducted by students, where it became statistically “apparent” to all concerned parties that a “significant” number of UCR students really did not want a core requirement in foreign languages. So, according to UCR administrators, it is on the advice of the UCR student body that Foreign Languages, and indeed the entire core department, was dismantled. This official institutional position was confirmed in a recent article from PZC over the weekend: “Het bestuur van het college heeft de beslissing onder andere genomen op advies van studenten…”
So, this quite specific attack on Foreign Languages, which bodes poorly for the well-being of other Liberal Arts subjects at UCR in the near future, obviously has quite distinct consequences for human resources: …UCR is dismissing teaching faculty in Spanish, French, German and Dutch, and perhaps in Academic Writing; and it is reducing senior faculty in Sociology, Anthropology, and Philosophy. Anywhere from 8-10 teachings colleagues are being shown the door.”

FOR THE RECORD: Here are the results of the AAC Facebook poll - April 2015. 217 students responded to the student poll, a number that corresponds to less than half of the total student body; 159 were in favor of UCR language requirements, which includes the 1 who thought the requirement needed a facelift, which is not the same as not wanting the requirement at all; and 57 were not philosophically opposed, either to requirements or to foreign languages, but thought the language requirement was irrelevant. So, 159 = keep; 57 = toss. Call me old-fashioned, but I fail to see any statistical apparent-ness in this poll that would indicate that a “significant” number of UCR students are opposed to a foreign language core requirement.
Total responses: 217
·       156 (71.84%): The language requirement is fine, but needs improvement.
·       57 (26.27%): The language requirement is irrelevant and I shouldn't have to do it at all.
·       3 (1.3%): The language requirement is perfect the way it is, I see no reason for change.
·       1 (0.46%): The language requirement is really bad and needs a big revamp.

The UCR Curriculum Committee that originally took up in 2017 this question of what to do about the student poll, makes a certain number of suggestions in their Report, none of which involve faculty reduction or track or department closures.
·       -more flexibility in language combinations, e.g. take 200 French and 200 German
·       -take at least 2 consecutive language courses, don’t have to reach 200-level
·       -explain about exemptions, filing special requests, etc.
·       -offer other languages (that are not offered in Dutch high schools): Arabic, Chinese, Russian,
·       etc.
·       -offer a Sign language course
·       -focus language courses on literature and linguistics, rather than becoming fluent
-consider dyslexia and other learning obstacles

Caveat 1: During the public announcements of ‘Towards a Reorientation for University College Roosevelt’ to the UCR community, which took place on April 25th, UCR administrators rolled back on their statements concerning the importance of the AAC Facebook poll - April 2015 in their decision-making.
Caveat 2: The precise contractual status of some of our UCR Foreign Language colleagues is unclear at this point. It is clear that the colleagues from Spanish have been terminated. Other Foreign Language teaching colleagues, however, who have permanent contracts, were not directly terminated; but it remains unclear for how long the institution will honor their contracts, which have been forcibly reduced to 50%, and whether their contracts will remain permanent or are to be phased out.

§ On the Question of Prerequisites.
In “Liberal Arts at University College Roosevelt_RIP,” Phrontisterion drew the obvious conclusion that the key strategy of the Reorientation was simply “to remove classical Liberal Arts classes as requirements, a shift that guarantees the attrition of student population for those classes.”
In the UCR document, ‘Towards a Reorientation for University College Roosevelt’, one can read under the rubric: More choice for our students
Another important step is that our curriculum will confront students with fewer general graduation requirements; both the language requirement and the 200 level course ‘Writing across the disciplines’ will no longer exist. The measure regarding the languages is a liberal one: students will still be allowed to take language courses, both at UCR and off campus. Dutch, French, and German will continue to be offered at UCR, Spanish will become an off campus option. Students will be free and indeed supported to take language and culture elements during a semester abroad and in off campus courses. The academic skills central to the 200 level ACC course ‘Writing across the disciplines’ will be integrated in the disciplinary tracks. By means of a ‘Writing and Skills center’ UCR will keep investing in skills teaching and enable more tailor-made solutions to skills learning for our students.

That UCR will have fewer graduation requirements implies that there will be more room for choosing options for our students. Given that UCR has introduced a 15EC Senior Project, this extra room for adding some self-chosen breadth and depth to their programs will help students prepare for their Senior Projects and masters’ programs in greater freedom.

So, reorientation at UCR was relatively straightforward: simply remove classical Liberal Arts courses as core requirements. As the institution is not opposed to requirements in other academic areas, it is plain that this is not a philosophical attack on required courses as such; just on some; just on those not deemed (really) academically useful to furthering the agenda of (obviously useful) sciences and technologies; just on traditional liberal arts classes. For those who need public media confirmation, there is this recent article in the PZC: “Ongeveer een derde van het programma bestaat uit verplichte vakken…”
It needs to be clearly said that by reducing the number of possible choices for Liberal Arts classes at UCR—no theater classes; no foreign languages; fewer anthropology courses, for example, there is now obviously more curricular room for students to spend their time studying subjects more specifically relevant to them in their science and technology majors, and for them to dedicate more time to the significant undergraduate student research component (15 ECTS!) that has recently been introduced into the 3-year UCR program.
This is a textbook illustration of how ‘the bell tolls’ for Liberal Arts and Sciences programs.
           
Co-governance. (Reflections based on COU-UCR Council Rules Regulations 2014)
A teaching institution that makes Social Justice and Human Rights a hall-mark of its institutional virtue, should practice carefully and deliberately what it preaches. The decision-making structure of UCR is defined by the institutional documents as co-governmental, which is to say that the Administration, the Faculty, the Students, and the Staff, are all supposed to co-share in decisions that affect the institution. A noble political ideal indeed—but only in theory, apparently, at UCR.
The following are foundational documents publicly available on the UCR website: “Council” refers to the UCR Council, the official co-decision making body of University College Roosevelt, as defined in the Reglement [sic] of University College Roosevelt,” and “UCR” refers to University College Roosevelt. So, the UCR Council shares in the following types of institutional decision-making, per Article 2 of the UCR Council Rules Regulations of 2014:
o   Giving, or deciding not to give consent to the UCR “reglement”, including the “kiesreglement”, the Academic Rules and Procedures, the UCR strategic plan, the UCR regulations on working conditions and the UCR policy with respect to specific groups.
o   Giving advice on the proposed UCR budget, student facilities and any other business affecting the prosperity and/or growth of UCR.
o   Giving advice on any other proposal that is presented by the UCR management whenever applicable.
o   Giving, or deciding not to give consent to the UCR’s academic program quality control system as well as monitoring the quality of the education offered at UCR.
o   Inquiring for clarification or explanation whenever deemed necessary on the decision making process within the UCR management.
o   Proactively initiating new projects or proposals that aim to improve UCR in the broadest sense of the word.
o   Making itself aware of the interests and opinions of the students or staff / faculty members it represents whenever deemed necessary.
o   Taking up issues brought up by individuals whenever deemed appropriate and necessary.

Given this co-governmental structure, which is both clearly and publicly articulated and which has been validated in the historical practices of the institution, it is therefore surprising that UCR administrators have required faculty and student members on the UCR Council to sign non-disclosure agreements during this process of Reorientation. Compelling members of democratically structured representational bodies to sign non-disclosure agreements during a major curricular Reorientation effectively gags faculty and student representatives, and prohibits them from consulting with and representing the interests of those whom they are called to represent—the faculty and the students.
This style of top-down political manipulation and intimidation is the staple of autocratic governance schemes. But from a liberal arts education we learn about another model of self-governance, and we teach this other way to our students. We allow ourselves to be reminded by a certain Thomas Jefferson of America, that the people need to be educated precisely “to protect against the corruption of political power into tyranny.”
The most effectual means of preventing [the perversion of power into tyranny],” suggests Jefferson, “are, to illuminate, as far as practicable, the minds of the people at large, and more especially to give them knowledge of those facts which history exhibits, that possessed thereby of the experience of other ages and countries, they may be enabled to know ambition under all its shapes, and prompt to exert their natural powers to defeat its purposes” (Thomas Jefferson: Diffusion of Knowledge Bill, 1779. FE 2:221, Papers 2:526).

§ Forced Retirement.
In “Liberal Arts at University College Roosevelt_RIP,” the statement was made that “The UCR philosophy program is Humanities based, which is to say broadly conceived, and this is consistent with a Liberal Arts institutional model. The UCR philosophy instructor was informed yesterday, publicly, that he will not be offered the possibility to teach after retirement, but that he will be replaced by the current dean, a Social Sciences political philosopher.”
UCR administrators floated this vision as a general idea in an early draft version of the Strategic Plan:
(D_1, p. 11-12) “Another important field to work on is the role of UCR at the beginning of academic careers. UCR is a very attractive place for young scholars and scientists who want to work at the forefront of undergraduate teaching for some years before applying for more senior positions at research universities. The latter are more open to teaching careers than they used to be and profiling UCR as an excellent learning school for junior staff could benefit both UCR and junior colleagues. In order to create room for younger colleagues it is important that colleagues who retire but want to remain active in teaching, will operate as super-subs in their areas of expertise, but step aside for the new generation to come in, and build a new future for the college.”

That said, there was such an instant hue and cry from UCR faculty that this early version (D-1, February 2017) was entirely edited from the final version of the Strategic Plan (November 2017)—at least the language, if not the intent. Perhaps it would not be superfluous to note at this point that the faculty budget lines that have been selected for the chopping block are from traditional Liberal Arts & Sciences subjects.
In an aside a little closer to home: perhaps it is also unnecessary to note that the academic Dean, a political philosopher by education, chose to announce publicly the ‘other’ UCR philosopher’s retirement, when in fact the ‘other’ philosopher has been formally negotiating with both Head of Department and Dean to teach beyond mandatory retirement. This would reduce the senior teaching faculty in philosophy at UCR from two, one actual and one potential, to just one—the potential.

Further reading:
·      https://publicdelivery.org/pablo-picasso-guernica/_Detail of Pablo PicassoGuernica, 1937, oil painting on canvas, 3.49×7.77m, Museo Reina Sofía, Madrid, Spain

Friday, April 26, 2019

Liberal Arts at University College Roosevelt_RIP

~by David Aiken~

On April 26, 2019 University College Roosevelt took managerial steps to sever all recognizable ties with the educational tradition of classical Liberal Arts. While the title of ‘Liberal Arts’ will be formally retained in institutional documentation, the undergraduate Liberal Arts vision at UCR has now been completely excised. UCR is now on its way, quite officially, to becoming a venue for Engineering, Science and Technology.

This change was already clearly announced in the Strategic Plan of 2017-2021.

The key element of this strategical shift has been to remove classical Liberal Arts classes as requirements, a shift that guarantees the attrition of student population for those classes.

Among the managerial steps taken yesterday were the following:

1) The Academic Core as a department was dissolved, and the remaining supported Core tracks are to be dispersed into either the departments of Arts & Humanities or the Social Sciences.

2) AC Foreign Language teaching faculty were either given notice of termination yesterday, or given the possibility of being retained on reduced and temporary contracts to allow the institution to get students presently in the language pipeline to the end of their course.

3) The UCR philosophy program is Humanities based, which is to say broadly conceived, and this is consistent with a Liberal Arts institutional model. The UCR philosophy instructor was informed yesterday, publicly, that he will not be offered the possibility to teach after retirement, but that he will be replaced by the current dean, a Social Sciences political philosopher.

4) Several other faculty teaching positions from Social Sciences, those which also have senior faculty with upcoming retirements, will not be staffed or replaced at their retirement.

The motivation for this shift away from classical liberal arts is, as always, money.

Liberal Arts is a challenging sale in the Netherlands. The crossroads-moment for UCR has now come and gone. The institution could have committed here to a Liberal Arts philosophy fully, thereby creating a distinctive market niche in the Netherlands. This would have meant creating or re-creating, and placing emphasis on, classical Liberal Arts programs such as Theatre and Media, Film, Foreign Languages and Literatures, and other Humanities-type subjects.
Instead of this, UCR has chosen for an Engineering, Science and Technology orientation, thereby aligning itself with the more normative social science philosophy of other Dutch institutions of higher learning.

Let it be clearly said, though, that this shift is not truly motivated by money. Money is a red herring in this game. Rather, this shift has been brought about because of a philosophical incompatibility: the tradition of the Liberal Arts is an uneasy fit in a market and society dedicated to the sciences and social sciences. A Liberal Arts institution ceases to be Liberal Arts when the administrative Powers-That-Be, not zealously persuaded by the goodness of the classical Liberal Arts model, fail to aggressively ‘move their product’; but instead follow the money that countries and provinces throw at Engineering and Technology programs, and the more useful “sciences.”

So, UCR is dismissing teaching faculty in Spanish, French, German and Dutch, and perhaps in Academic Writing; and it is reducing senior faculty in Sociology, Anthropology, and Philosophy. Anywhere from 8-10 teachings colleagues are being shown the door.
The red herring dangled by UCR administration to justify this shift away from the Liberal Arts at UCR, is so the institution can increase its rainy-day savings. There is no urgency or financial crisis at UCR. This shift is simply about having a little extra pocket money—just in case. This was also clearly said in the Strategic Plan of 2017-2021:
Over the past years, UCR as an organization has evolved towards a position of sound finances. (…) Our income consists of 60% state funding, 20% tuition fees and 20% from other revenues. Although the solvency rate has developed positively during the last eight years, the small-scale nature of UCR makes us vulnerable to financial setbacks. (…) A solvency rate (equity/total assets)*100%) of 30% is needed to secure a financially sound position (in 2017 the solvency rate is 11%).”



Monday, April 1, 2019

Dead Gods Wandering Around Lost in the World of Men.



~by David Aiken~

§ I can think of few topics more appropriate to the spring season in the West than Dead and Dying Gods. The season is especially festive for Christians, of course, coming off six weeks of famine-defined Lent, which culminates in Easter festivities and a surfeit of chocolate bunnies, colored eggs, and the Holy Week, which prepares the way for Whitsun (Pentecost) and the descent of the Dove. Apparently in the UK the Christian Whitsun has borrowed some aspects of the Pagan festival of Beltane, the Walpurgis Nacht of Faustian fame, which falls at the half-way point between All Hallows Eve (October 31st) and the beginning of summer. Summer is traditionally ushered in by the June solstice on the 21st.
Grunewald
For those in the Jewish faith tradition, this season marks the beginning of the Feast of Passover, which commemorates the life of a people over whom the Shadow of Death has passed. 
           
In this springtide season, then, during which men’s fancy seems to turn away from the dying and the dead, and to lightly turn to thoughts of God, the question for our reflection concerns the possibility of verifying authentic religious experience in a period of existential intellectual crisis. The short and honest answer to this question is that, although everyone seems to have an opinion, no one actually knows anything for sure. However, what the Reasoning Man does absolutely know about the possibility of authentic religious knowledge in every period, including those marked by existential silence, is that the onus remains on the Magical Man to demonstrate to all and sundry that Gods are somehow relevant to human existence, which is to say that they can in fact be experienced.
            Insufficient to this task is any pretend-answer that seeks to pawn off on the philosophically shortsighted some religious ritual of faith, which is nothing but a metaphor for interpreting an inexperience or a lack of some quantifiable experience. It is necessary for the Magical Man—the religiously minded—to bring to the round-table of thoughtful citizens neither metaphor nor psychology (i.e., some vague notion of “belief” as a precondition of psycho-experience), but rather some real, verifiable human evidence for an experience of the Gods.
            Let us also be quite clear by saying that although a Socratic philosopher’s naturally skeptical nature is fairly indisposed to the more philosophical concept that gives support to the idea of “Deity,” such a Socratic fellow is not necessarily opposed to the possible historical existence of Gods. So, the odd ‘Socrates’ wandering around in the world can be sure that any Divine Critters, who may potentially also be fellow-wanders in this wilderness, will forgive them if they presume to be so intellectually bold as to pose questions concerning Their relevance and/or existence, and concerning how men might acquire knowledge about such things… But, then, is it not reasonable to suppose that Such Enormities as Gods must be big enough to get over a little philosophizing from a pissant ‘Socrates’?
Yet, let us suppose that the case is truly as Plato has said, quoting Heraclitus (B 83), that “The wisest of men, in contrast to God, appears as an ape in wisdom and beauty and all things.” How is it, then, that Gods really cannot tolerate the pint-sized and irritating musings of thinking ape-like humans, although this is certainly the case if we believe the story of the Tower of Babel (Gen. 11). If it is indeed true that Gods work on a short ego-leash, then the author of this essay and its readers had better watch out for the bolt of lightning coming our way if we dare to continue reading—for friendly fire is just as deadly as if the bolt were meant for another! The Index Librorum Prohibitorum was intended for just such as this author, whence the name of our Phrontisterion URL: nonimprimatur.

 [The following is condensed from peer-reviewed, internationally published research entitled, “On the Death of God. A Post-mortem Reflection on a 'Life’,” which is archived at Phrontisterion, or here. This research is scheduled for full publication in summer 2019 in the Zeitschrift für Religions- und Geistesgeschichte ZRGG 71,3 (Brill).]

§ Other prophets of the Death of God… and other Dead and Dying Gods.
Similar to generic dying God stories typical to agrarian cultures, announcements of the death of a God in the western world may also perhaps be seen to follow cycles. A first important announcement occurred in the mid-first century, at sea off the western coast of Greece, with the proclamation that the Great God Pan was dead. Some believe that this moment marked the beginning of the end of the pagan era. The announcement was heard a second time, in the late 19th century, when Nietzsche’s Zarathustra, returning into the world of men from a self-imposed exile, encounters a holy man in the wood worshipping, says the Heiliger, “the God who is my God”-- a statement that leaves Zarathustra wondering at the fact that this holy man had not heard in his woods that God is dead. Nietzsche mitigates the matter-of-fact flatness of Zarathustra’s wonder by also composing an exalted, quasi-mystical dirge in the now-famous madman story from the Gay Science.
God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the greatest of all murderers? … Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

Many have been the assertions that “God is dead,” and sundry the variations on the theme: from the “flight of the Gods,” the “Entflohene Götter”, of Hölderlin, to the contemporary God is Dead movement in America. It seems, however, that there is always hidden within the very language of the assertion a second proposition: namely, that the Gods, and especially the God that surfaced in the theological traditions of the Christians, once existed. More philosophically oriented than the German romantics and their “Gods,” the high priests of the American Death of God movement offered up the death of the Christian God not by talking about “Him,” but rather, by talking about how humans seem to have transcended the need, interest, or even the possibility, of Him. So what has been at issue in this Death of God tradition, it would seem, is really not (the) Deity, but rather the human (lack of) interest story.
In the light of the various traditions of God/s in the West, then, and of Their dyings, let us examine a different alternative—let us assume that we moderns do in fact live post mortem Dei christiani. Let us also assume that there are plausible intellectual justifications for why the modern world has moved beyond the Christian faith.

In the Great Conversation, the "death of God" thinkers have laid the theoretical foundations of an idea. For when Plato posited the reality of the Forms to explain how things came into being and (were) moved, it was not long before Aristotle came along to point out that, at the end of the day, the Forms are only a theoretical model with logical issues (e.g., their immovable, yet causative natures, present contradiction), and that a very adequate, persuasive, and almost entirely empirical description of reality could be posited without them. Similarly, I would like to suggest that the modern God-is-Dead propositions and treatments also contain an untenable logical assumption – that the Christian God ever existed.
         The wider evidence of Western history, and not simply the evidence from the history of the Western philosophical tradition, suggests that it is in fact the Christian God, and very specifically The-God-of-the-Bible, who has gone missing. And there is no need of a romantic and exalted post mortem, for the failure of The-God-of-the-Bible, equal to that of His Alter Ego The God of the Christians, is that as a philosophical Fiction derived from debate and consensus, He/They never had any historical reality.

Is the Christian God, the Protagonist of the Bible, really dead? The question is certainly of academic interest to the scholar of religions, and also a challenge for the believer in the fides Christiana.
            Evidence clearly shows that The God of the Christians is not The-God-of-the-Bible; rather “It” is a Concept of philosophy—an extraterritorial Deity of Logic born out of the speculations of the earliest Platonized Christian philosophers. It could in fact be argued that Western philosophy already reached its zenith in the first half of the Common Era with the philosophical conception and articulation of this God, whose genealogy can be traced in its evolution from a Hellenistic Abstraktum, to a Supreme philosophico-religious Idea(l). This “God,” conceived very literally out of season, corresponds to the highest ideals of western neo-platonic thought, and bears no comparison, either in actions or character, to the historico-geographical deities of the Hebrew Bible. There is considerable evidence to substantiate this argument.

§ The-God-of-the-Bible.
Buttressed by archaeology, biblical scholarship has paved a wide road for the articulation of this argument; and much of recent scholarship received its impetus from Albrecht Alt’s groundbreaking 1929 essay on the God of the Fathers, which was so fruitfully furthered by the works of Albright, Gordon, D.N. Freedman, and the Harvard scholar Frank Cross, of Dead Sea Scrolls fame. The Albright “school,” in seeking to identify more fully the various Deities of the Bible in the light of Their ancient Near Eastern origins, has led some to wonder whether the Western Religious narrative has not in fact completely “lost” the Yahweh of the Hebrew Bible in its attempt to articulate a philosophical God. Such is R. Friedman’s recent thesis: that the Hebrew Bible is literally a record of the disappearance of God—that it is the story of a God who has gone into retirement, who, like the Canaanite El a thousand years before him, is become deus quiescens.
            This is a troubling state of affairs for the study of western religions. Indeed, it is potentially a worst-case scenario. For in addition to having perhaps identified the wrong deity as God, western religious scholars now must consider the possibility that the Hebrew Bible may be the narrative record of a God-become-absent from the world of men (deus absconditus).  Indeed, it has always been difficult for the missionary to make a persuasive case for a God who is not present to defend himself publicly—the Baalite priests of I Kings 18 learned from Elijah, much to their detriment, that les [dieux] absents ont toujours tort.

The German Assyriologist Friedrich Delitzsch profiled this argument already in a 1920 volume entitled, The Great Deception, in which he argued that, just like the other olden gods: “the Hebrew national god (Nationalgott) belongs also to the ‘anemic’ ones (elîlîm)—as the Old Testament relishes designating the gods of other peoples—and it is impossible that he should be identified … with the most-powerful GOD.” Delitzsch concludes with this: “Israel is not the people of ‘GOD’, but the people of Jaho, as Moab is the people of Kemosh and Assur the people of the god Asur.” In a similar iteration in the Interpreter’s Bible one reads: “The religion of the fathers was not the same as the worship of the thundering Yahweh of Sinai. The God pictured in Genesis is not like the God who reveals himself to Moses in the book of Exodus.”

(Reprised from an original Phrontisterion essay first posted in April 2013)