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Burton Rascoe

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American literature has been, and is, singularly deficient in established critics who have anything like a rational conception of their jobs. The majority, initiate in a few of the patent rituals of Aristotle and Quintilian, don the forbidding robes of high priests to Sweetness and Light, and go about their business much as if the idea were to keep all they know to themselves.
--
"Fanfare" in H. L. Mencken (1920)

 
Burton Rascoe

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They are kings and priests unto God. They wear crowns that flash in the everlasting light. They wear robes that are spotlessly white. They wave victorious palms. They sing anthems of such exceeding sweetness as no earthly choirs ever approach. They stand before the throne. They fly on ministries of love. They muse on the top of Mount Zion. They meditate on the banks of the river of life. They are rapturous with ecstasies of love. God wipes away all tears from their eyes.

 
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Aristotle has always been eminently attackable and eminently attacked throughout history, and shooting down Aristotle's patent absurdities, like shooting fish in a barrel, didn't afford much satisfaction.

 
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We've reached a truly remarkable situation: a grotesque mismatch between the American intelligencia and the American electorate. A philosophical opinion about the nature of the universe which is held by the vast majority of top American scientists, and probably the majority of the intelligencia generally, is so abhorrent to the American electorate that no candidate for popular election dare affirm it in public. If I'm right, this means that high office in the greatest country in the world is barred to the very people best qualified to hold it: the intelligencia, unless they are prepared to lie about their beliefs. To put it bluntly American political opportunities are heavily loaded against those who are simultaneously intelligent and honest.

 
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The American system of management, in my opinion, also relies too much on outsiders to help make business decisions., and this is because of the insecurity that American decision makers feel in their jobs, as compared with most top Japanese corporate executives.

 
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One obvious way to specify what it is that is “due” to someone is to appeal to existing legal codes, but what they will prescribe will vary enormously from one time and place to another. A second account of justice might appeal to some notion of merit or desert. The third approach is Aristotle’s “general” conception, which simply identified “justice” with the sum of all the virtues and excellences. A fourth conception of justice is the idea that justice is in some way to be connected to equality of shares, resources, or outcomes. Finally there is the idea of fairness or impartiality of procedure. One might think that Rawls’s view derives some of its apparent plausibility because of a gradual slide between the various senses of “justice.” People start from a vague intuition that justice as a “general” concept (in the third sense above) is extremely important for the proper functioning of a society; they then find it easy to shift from this to a particular conception that connects “justice” with fairness of procedure and (a certain kind of limited) equality.

 
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