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"A Meteor of Intelligent Substance" "Something was Missing in our
Culture, and Here It Is" "Liberties sure is needed in these times."
In a short time since its launch, Liberties - A Journal of Culture
and Politics, a quarterly, has become essential reading for those
engaged in the cultural and political issues and causes of our
time. The writers in Liberties offer deep experience from across
borders, national identities, political affiliations and artistic
achievements. As the introductory essay in the inaugural edition
noted, "At this journal we are betting on what used to be called
the common reader, who would rather reflect than belong and asks of
our intellectual life more than a choice between orthodoxies." Each
issue of Liberties features original in-depth essays and compelling
new poetry from some of the world's most significant writers,
artists, and scholars, as well as introducing new talent, to
inspire and impact the intellectual and creative lifeblood of
today's culture and politics. This spring issue of Liberties
includes: Giles Kepel on the Murder of Samuel Paty; Ingrid
Rowland's Long Live the Classics!; Vladimir Kara-Murza Surviving
Putin's Poisons; Paul Starr on Reckoning with National Failure from
Covid; Becca Rothfeld on Today's Sanctimony Literature; Enrique
Krauze explores What is Latin America?; William Deresiewicz on Why
Great Visual Art Forces Us to Think; Benjamin Moser on
Rediscovering Frans Hals; David Nirenberg on What We Can Learn from
Earlier Plagues; Agnes Callard's view of Romance without Love, Love
without Romance; Mitchell Abidor looks back to "Social Media" in
1895 to Understand a Crowd's "Wisdom"; The Tallis Scholars' Peter
Phillips on the Secrets of Josquin; David Thomson on Movies' Poetic
Desire; Poetry from Henri Cole, Chaim Nachman Bialik, and Paul
Muldoon; and, Leon Wieseltier (editor) asks "Where Are the
Americans?" and Celeste Marcus (managing editor) writes for a
Pluralistic Heart.
Becoming someone is a learning process; and what we learn is the
new values around which, if we succeed, our lives will come to
turn. Agents transform themselves in the process of, for example,
becoming parents, embarking on careers, or acquiring a passion for
music or politics. How can such activity be rational, if the reason
for engaging in the relevant pursuit is only available to the
person one will become? How is it psychologically possible to feel
the attraction of a form of concern that is not yet one's own? How
can the work done to arrive at the finish line be ascribed to one
who doesn't (really) know what one is doing, or why one is doing
it? In Aspiration, Agnes Callard asserts that these questions
belong to the theory of aspiration. Aspirants are motivated by
proleptic reasons, acknowledged defective versions of the reasons
they expect to eventually grasp. The psychology of such a
transformation is marked by intrinsic conflict between their old
point of view on value and the one they are trying to acquire. They
cannot adjudicate this conflict by deliberating or choosing or
deciding-rather, they resolve it by working to see the world in a
new way. This work has a teleological structure: by modeling
oneself on the person he or she is trying to be, the aspirant
brings that person into being. Because it is open to us to engage
in an activity of self-creation, we are responsible for having
become the kinds of people we are.
Becoming someone is a learning process; and what we learn is the
new values around which, if we succeed, our lives will come to
turn. Agents transform themselves in the process of, for example,
becoming parents, embarking on careers, or acquiring a passion for
music or politics. How can such activity be rational, if the reason
for engaging in the relevant pursuit is only available to the
person one will become? How is it psychologically possible to feel
the attraction of a form of concern that is not yet one's own? How
can the work done to arrive at the finish line be ascribed to one
who doesn't (really) know what one is doing, or why one is doing
it? In Aspiration, Agnes Callard asserts that these questions
belong to the theory of aspiration. Aspirants are motivated by
proleptic reasons, acknowledged defective versions of the reasons
they expect to eventually grasp. The psychology of such a
transformation is marked by intrinsic conflict between their old
point of view on value and the one they are trying to acquire. They
cannot adjudicate this conflict by deliberating or choosing or
deciding-rather, they resolve it by working to see the world in a
new way. This work has a teleological structure: by modeling
oneself on the person he or she is trying to be, the aspirant
brings that person into being. Because it is open to us to engage
in an activity of self-creation, we are responsible for having
become the kinds of people we are.
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