Thursday, July 23, 2026

Offbeat Humor

 

Data Talks

 

Traffic Jam, 1956 by Earl Mayan

Traffic Jam, 1956 by Earl Mayan (America, 1916-2009)




























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Wednesday, July 22, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Dos en Luz Dorada (Two in Golden Light), 2023 by Tomás Sánchez

Dos en Luz Dorada (Two in Golden Light), 2023 by Tomás Sánchez (Cuba, 1948 - )



















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Tuesday, July 21, 2026

History

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Heroes and Ghosts #3, 2020 by Francis DiFronzo

Heroes and Ghosts #3, 2020 by Francis DiFronzo (America, 1969 - ) 




















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Kling's Three Languages of Politics

From Claude does TLP by Arnold Kling.  The subheading is It performs amazingly well

Claude, describing Kling's three languages of politics.

Progressives communicate along the oppressor–oppressed axis. The fundamental question: who is being victimized, and by whom? Conservatives communicate along the civilization–barbarism axis: what threatens the institutions and norms that make civilized life possible? Libertarians communicate along the liberty–coercion axis: where is the state expanding its power over individuals?

Two disclaimers, both easy to miss, both important. The model is not a theory of ideology — it does not explain why anyone becomes progressive, conservative, or libertarian, and each of those traditions is deeper than its slogan. And it is not a map of moral reasoning. The axes are not how people arrive at their conclusions. They are the language people reach for when talking about conclusions already reached.

That gap — between reasoning and language — is where the interesting psychology lives.

Here is the observation that unlocks it: everyone opposes the bad thing. No one is for oppression. No one is for barbarism. No one is for coercion. These are not competing values; they are universally shared negative values. What differs is which threat each tribe organizes its identity around — and which one it accuses the other tribes of enabling. Conservatives accuse the others of being soft on barbarism. Progressives accuse the others of defending oppression. Libertarians accuse both of expanding coercion. The three languages are less three sets of values than three axes of demonization.

The model describes a pattern. It does not explain it. For that, you have to go back a long way before the Voting Rights Act.

Politics precedes language. Frans de Waal’s chimpanzees build alliances, trade favors, betray partners, and reconcile — without a word. Alpha status in a chimp colony is won by coalition management, not raw strength; a strong chimp with poor alliances loses to a weaker chimp with better ones. Political instincts are products of evolution, not culture.

And our minds bear the marks. Leda Cosmides and John Tooby showed that people fail an abstract logic puzzle that they solve instantly when the identical puzzle is framed as catching a cheater. The mind is not a general-purpose reasoner. It runs specialized modules — cheater detection, us-versus-them, loyalty tracking — built for life in coalitions.

Jonathan Haidt supplies the next piece: intuition first, reasoning second. His metaphor is a rider on an elephant. The elephant — our automatic moral intuition — moves first. The rider — conscious reasoning — mostly writes the elephant’s press releases. We experience ourselves as reasoning toward moral conclusions; mostly we are rationalizing conclusions already reached.

Kurt Gray and Daniel Wegner add the template those intuitions run on. Every moral story casts two roles: a suffering victim and an intentional villain.

Each political language is a standing casting decision. Progressives cast the marginalized as victim and the powerful as villain. Conservatives cast civilization as victim and disorder as villain. Libertarians cast the individual as victim and the state as villain. Look at how progressives and conservatives frame Gaza: near mirror images, the same events with the victim and villain roles swapped.

Dan Williams completes the picture with an economic insight. You cannot believe just anything — beliefs need justifications you find genuine. But the belief usually comes first, from tribe, intuition, or emotion; the justification is hired afterward. And when millions of people need the same justifications, that demand creates a market. Political media does not sell information. It sells justification. This is why counterargument bounces off: you are not engaging a reasoned conclusion, you are engaging the rationalization of a tribal commitment. Refute one rationalization and you merely trigger a search for a better one.

The darkest product in that market is what David McRaney calls the illusion of asymmetric insight: the conviction that you understand your opponents better than they understand themselves. The progressive knows that colorblindness is really cover for preserving hierarchy. The conservative knows that climate policy is really cover for controlling people. The libertarian knows that everyone else’s compassion is really a lust for power. Asymmetric insight ends dialogue before it starts, because it declares the other side’s stated reasons not worth engaging.

Put it together and the conclusion is uncomfortable. The three languages are not reasoning. They are signaling. Speaking your tribe’s axis is good for three things: reassuring others of your loyalty, raising your status among those who agree, and whipping up hostility against the other tribes. What it is not good for is persuading anyone outside the tribe. Most political commentary does not open minds on the other side. It closes minds on its own side.

Monday, July 20, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Two Girls with an Oleander, 1890 by Gustav Klimt

Two Girls with an Oleander, 1890 by Gustav Klimt (Austria, 1862-1918)












Click to enlarge.

Sunday, July 19, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

In the Kitchen by Harold Harvey

In the Kitchen by Harold Harvey (England, 1874-1941)





























Click to enlarge.

Saturday, July 18, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Schubert at the Piano I (circa 1896) by Gustav Klimt

Schubert at the Piano I (circa 1896) by Gustav Klimt (Austria, 1862-1918)



















Click to enlarge.

Friday, July 17, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

A Gap in the Hedgerow, 2004 by David Hockney

A Gap in the Hedgerow, 2004 by David Hockney (England, 1937-2026)

















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Bad news and worse news.

The doctor called his patient and said "I’ve got bad news and I’ve got worse news." The patient says "Give me the bad news first." So the doctor said "I’m sorry, but you have terminal cancer and only have 24 hours to live". The patient said "What the heck could be worse than that?" The doctor said "Unfortunately I wasn’t able to reach you yesterday."

Thursday, July 16, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Death and Life, 1908-1915 by Gustav Klimt

Death and Life, 1908-1915 by Gustav Klimt (Austria, 1862-1918)























Click to enlarge.

Wednesday, July 15, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

May, Central Park by Joseph Keiffer

May, Central Park by Joseph Keiffer (America, 1952 - ) 





















Click to enlarge.

Tuesday, July 14, 2026

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Knox Road, 2013 by Ann Goldberg

Knox Road, 2013 by Ann Goldberg (Canadia, 1970 - ) 

























Click to enlarge.  

Monday, July 13, 2026

History

 

An Insight

 

I see beautiful things

 

Offbeat Humor

 

Data Talks

 

In a Blue Chair, 2024 by Marcin Jaszczak

In a Blue Chair, 2024 by Marcin Jaszczak (Poland, 1975 - ) 

























Click to enlarge.

Sunday, July 12, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Through a Cottage window, Shipley, Sussex, ca.1930-1940 by Charles Ginner

Through a Cottage window, Shipley, Sussex, ca.1930-1940 by Charles Ginner (Britain, 1878-1952) 
































Click to enlarge.

Saturday, July 11, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

The Circle Theatre, 1936 by Edward Hopper

The Circle Theatre, 1936 by Edward Hopper (America, 1862-1967) 



















Click to enlarge.

Friday, July 10, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Siesta, 1962 by John Koch

Siesta, 1962 by John Koch (America, 1909-1978)
























Click to enlarge.

Thursday, July 9, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Meadows near Greifswald, 1822 by Caspar David Friedrich

Meadows near Greifswald, 1822 by Caspar David Friedrich (Germany, 1774-1840)


















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Total Eclipse of the Heart

I see news today of Bonnie Tyler's passing.  She sang one of the anthems of the early 80's, Total Eclipse of the Heart.  

Double click to enlarge.

A few years ago I came across a version repurposed by someone as an anthem for Marine recruiting.

@belligerent.one FOREVER CAN START TONIGHT. SemperFi #brandsofvalor #semperfi #marines ♬ Total Eclipse of the Heart (Radio Version) - Bonnie Tyler

And now, with her passing, I discover someone produced a mock version of the original music video, wonderful in its own way.


Double click to enlarge.


RIP Bonnie Tyler.


Total Eclipse of the Heart has the refrain,  "Turn around bright eyes", not to be confused with the earlier song Bright Eyes by Art Garfunkel used in the 1978 animation of Watership Down five years before Total Eclipse of the Heart.  Both big hits in different fashions.  


Double click to enlarge.

Wednesday, July 8, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Yellow House Rockport by Katharine Krieg

Yellow House Rockport by Katharine Krieg (America, 1970 - )






























Click to enlarge.

Tuesday, July 7, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Daisy Moon by Phil Greenwood

Daisy Moon by Phil Greenwood (Wales, 1943 - ) 






























Click to enlarge.

Monday, July 6, 2026

History

 

Ulysses and Argus, 1871 Briton Rivière

Ulysses and Argus, 1871 Briton Rivière (England, 1840-1920).





















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The Death of Argos, Book 17 The Odyssey by Homer
translated from the Greek by Stephen Mitchell.  

Meanwhile Odysseus arrived along with the swineherd.
They stopped in front of the palace, and all around them
echoed the sound of the lyre; it was Phemius striking
the chords of the prelude as he began his song.
Odysseus took hold of the swineherd’s hand, and he said,
“This house right here must be Odysseus’ palace.
How splendid it is, and how easy to pick it out
at a glance from a hundred others. One building leads
into the next, and the courtyard is very well built,
with its corniced wall, and the double doors are so solid
that no enemy could break through. A crowd must be feasting
inside now. I can smell the roast meat, and I hear
the lyre, which the gods have made the crown of a banquet.”

Then, in response to his words, Eumaeus, you said,
“It is easy for someone as clever as you to notice
that kind of thing. But now we need to consider
what we should do. Either you enter the palace
first and approach the suitors, and I will stay here,
or you stay here if you wish, and I will go first.
But don’t be too long; someone may see you waiting
and throw a stone or a spear at you. Please be careful.”

Odysseus said to him, “All right. I understand.
You go in first, and I will remain behind.
I am accustomed to being beaten and having
things thrown at me. My heart has endured. Before now
I have suffered great hardships, both on the sea and in war,
and if I must suffer another hardship so be it.
But a man can’t hide the belly’s accursèd craving,
which causes so many evils and makes us sail ships
across the vast sea to bring war upon distant people.”

As they spoke, a dog who was lying there lifted his head
and pricked up his ears. It was Argos, Odysseus’ dog;
he had trained him and brought him up as a puppy, but never
hunted with him before he sailed off to Troy.
In earlier times the young men had taken him out
with them to hunt for wild goats and deer and hares,
but he had grown old in his master’s absence, and now
he lay abandoned on one of the heaps of mule
and cattle dung that piled up outside the front gates
until the farmhands could come by and cart it off
to manure the fields. And so the dog Argos lay there,
covered with ticks. As soon as he was aware
of Odysseus, he wagged his tail and flattened his ears,
but he lacked the strength to get up and go to his master.
Odysseus wiped a tear away, turning aside
to keep the swineherd from seeing it, and he said,
“Eumaeus, it is surprising that such a dog,
of such quality, should be lying here on a dunghill.
He is a beauty, but I can’t tell if his looks
were matched by his speed or if he was one of those pampered
table dogs, which are kept around just for show.”

Then, in response to his words, Eumaeus, you said,
“This is the dog of a man who died far away.
If he were now what he used to be when Odysseus
left and sailed off to Troy, you would be astonished
at his power and speed. No animal could escape him
in the deep forest once he began to track it.
What an amazing nose he had! But misfortune
has fallen upon him now that his master is dead
in some far-distant land, and the women are all too thoughtless
to take any care of him. Servants are always like that:
when their masters aren’t right there to give them their orders,
they slack off, get lazy, and no longer do an honest
day’s work, for Zeus almighty takes half the good
out of a man on the day he becomes a slave.”

With these words he entered the palace and went to the hall
where the suitors were assembled at one of their banquets.
And just then death came and darkened the eyes of Argos,
who had seen Odysseus again after twenty years.

(Translated, from the Greek, by Stephen Mitchell.)

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Farm Garden with Crucifix, 1911-1912 by Gustav Klimt

Farm Garden with Crucifix, 1911-1912 by Gustav Klimt (Austria, 1862-1918)

























Click to enlarge.

Sunday, July 5, 2026

History

 

An Insight

 

I see wonderful things

 

Offbeat Humor

 

Data Talks

 

Landscape with the Gathering of the Ashes of Phocion by his Widow, 1648 by Nicolas Poussin

Landscape with the Gathering of the Ashes of Phocion by his Widow, 1648 by Nicolas Poussin (France, 1594-1665)





















Click to enlarge.

These were the doctrine that all men are created equal, that they are endowed with certain inalienable rights, and that therefore the source of the just powers of government must be derived from the consent of the governed.

From Speech on the 150th Anniversary of the Declaration by Calvin Coolidge.  

When we come to examine the action of the Continental Congress in adopting the Declaration of Independence in the light of what was set out in that great document and in the light of succeeding events, we can not escape the conclusion that it had a much broader and deeper significance than a mere secession of territory and the establishment of a new nation. Events of that nature have been taking place since the dawn of history. One empire after another has arisen, only to crumble away as its constituent parts separated from each other and set up independent governments of their own. Such actions long ago became commonplace. They have occurred too often to hold the attention of the world and command the admiration and reverence of humanity. There is something beyond the establishment of a new nation, great as that event would be, in the Declaration of Independence which has ever since caused it to be regarded as one of the great charters that not only was to liberate America but was everywhere to ennoble humanity.

It was not because it was proposed to establish a new nation, but because it was proposed to establish a nation on new principles, that July 4, 1776, has come to be regarded as one of the greatest days in history. Great ideas do not burst upon the world unannounced. They are reached by a gradual development over a length of time usually proportionate to their importance. This is especially true of the principles laid down in the Declaration of Independence. Three very definite propositions were set out in its preamble regarding the nature of mankind and therefore of government. These were the doctrine that all men are created equal, that they are endowed with certain inalienable rights, and that therefore the source of the just powers of government must be derived from the consent of the governed.

If no one is to be accounted as born into a superior station, if there is to be no ruling class, and if all possess rights which can neither be bartered away nor taken from them by any earthly power, it follows as a matter of course that the practical authority of the Government has to rest on the consent of the governed. While these principles were not altogether new in political action, and were very far from new in political speculation, they had never been assembled before and declared in such a combination. But remarkable as this may be, it is not the chief distinction of the Declaration of Independence. The importance of political speculation is not to be underestimated, as I shall presently disclose. Until the idea is developed and the plan made there can be no action.

It was the fact that our Declaration of Independence containing these immortal truths was the political action of a duly authorized and constituted representative public body in its sovereign capacity, supported by the force of general opinion and by the armies of Washington already in the field, which makes it the most important civil document in the world. It was not only the principles declared, but the fact that therewith a new nation was born which was to be founded upon those principles and which from that time forth in its development has actually maintained those principles, that makes this pronouncement an incomparable event in the history of government. It was an assertion that a people had arisen determined to make every necessary sacrifice for the support of these truths and by their practical application bring the War of Independence to a successful conclusion and adopt the Constitution of the United States with all that it has meant to civilization.

Saturday, July 4, 2026

Can one legitimately claim Simon Bolivar to be an Age of Enlightenment Classical Liberal?

There are hundreds of thing which wash across my awareness, I mull awhile, have questions, and move on to something more immediate and pragmatic.

The history of South America is an area of epistemic weakness for me. I lived in Venezuela as a young child and probably have a greater awareness of Simon Bolivar and the wars of South American independence than most.  

But much of my knowledge is an unstructured amalgamation of knowledge from archaeology, natural sciences, military and nautical history, economic development, etc.  

One of the things I have mulled and parked over the years is the degree to which Simon Bolivar might be considered a Classical Liberal out of the mold of the Age of Enlightenment.  I have always been fascinated by the differing fates of the different Classical Liberal revolutions (America - astonishing stability and prosperity, Haiti - tyranny and genocide, Portugal - forestalled by the Lisbon earthquake, and France - tyranny and mass military death.)  

I have always had the sense that Bolivar and the wars of liberation in South America belong in that catalogue as well but just haven't had the knowledge base to assess it.  

What does Gemini think?

JCB:  Can one legitimately claim Simon Bolivar to be an Age of Enlightenment Classical Liberal?

Gemini:  

Confidence Assessment: High Confidence 
 
Yes, it is historically legitimate to categorize Simón Bolívar as a figure within the tradition of the Age of Enlightenment and Classical Liberalism, though with significant nuances necessitated by the geopolitical realities of 19th-century South America.

The Enlightenment and Liberal Foundation 
 
Bolívar’s political philosophy was deeply rooted in the intellectual climate of the Enlightenment, which he encountered extensively during his formative years in Europe, particularly in Spain, France, and Italy.

Philosophical Roots: His rhetoric and writings—such as the Jamaica Letter (1815) and his address to the Congress of Angostura (1819)—demonstrate a clear adherence to Enlightenment values, including the sovereignty of the people, the necessity of a tripartite division of powers, and the sanctity of personal liberty.

Classical Liberal Influence: Bolívar was heavily influenced by thinkers like Montesquieu, Rousseau, and Locke. He consistently argued against absolute monarchy and the colonial system, advocating instead for constitutional republicanism, freedom of the press, and the abolition of slavery.

The Practical Divergence (The "Authoritarian Liberal" Paradox) 
 
While his foundational ideology was Classical Liberal, Bolívar’s practical governance is often described as "authoritarian liberalism" or "republican paternalism," which causes some scholars to debate the purity of his liberal label.

Governance Realities: Bolívar famously argued that the "crude" political maturity of the newly independent South American populations made the pure, decentralized liberalism of the United States—which he admired in principle—inapplicable to the region in practice.

Centralized Authority: He advocated for a strong, centralized executive (exemplified by his proposed "Life President" and the Constitution of Bolivia of 1826) as a necessary safeguard against the anarchy and civil strife that threatened to destroy the nascent republics.

The Conflict: This creates the paradox: he utilized liberal goals (representative government, end of colonial rule) but employed illiberal methods (centralized power, sometimes dictatorial control) to ensure the stability necessary for those goals to eventually take root.

Conclusion 
 
Legitimately claiming Bolívar as a Classical Liberal is accurate in terms of his stated vision and philosophical origins, as he explicitly rejected monarchy and championed individual rights and constitutional order. However, his political methodology often departed from strict Classical Liberalism in favor of an interventionist, strong-state approach that he believed was the only alternative to systemic collapse.

In short, he is best understood as a pragmatic Enlightenment liberal who believed the liberal project required an illiberal, strong-state "bridge" to succeed in the context of early 19th-century Venezuela and Colombia.

Sources:

Bolívar, S. (1819). Address to the Congress of Angostura.

Lynch, J. (2006). Simón Bolívar: A Life.

Bushnell, D. (1970). The Liberator, Simón Bolívar: Man and Image.

In the context of the other Age of Enlightenment revolutions mentioned, this was one which sounds as if it died aborning.  The motivation and aspiration was Classical Liberalism in the Age of Enlightenment mold but its implementation fell back into to traditional coercion and tyranny.  

The Gemini assessment does not contradict anything I know and is a useful summary subject to revision based on (possible) future deeper knowledge.