When ideas mattered…

Graham writes at OOP:

As unfortunate as it may be to read of Christian vs. Christian persecutions over such issues as the exact status of the Son, and as much as I would hate to live under the threat of persecution for my philosophical opinions, isn’t there also something enviable about a period that took its ideas that seriously?


So, I hate to make my first cross post on Graham a bit critical, since I usually agree with him. But this time, not so much. I don’t understand this mythology that we entered in an age of play in which no one took anything seriously. The culture wars were serious and while I know Graham has no love for some of the po-mo culture warriors, the effect of the 80s on the academy, I would argue, has been for the better. Would we want to return to the way English departments were run in the 70s? Would we want the intellectual exclusion of vast areas of knowledge simply because they didn’t come from the west or they were deemed feminine? I’m not saying that at times there weren’t excesses, but surely if it had Bill Bennett upset and stepping away from the slot machines long enough to decry the death of the American Academy, then it couldn’t have been all bad. (I’m letting my snark there get ahead of decent logic.) In any event, whatever one might think, this was not an era where people didn’t take their ideas seriously, and in fact that was often the complaint: people were too serious and everything became too political. Anyway, we still live in an era of Christian-on-Christian exclusions and violence, so it’s a myth to think that anywhere in the culture–the academy, the school boards of Kansas, or the churches of the Midwest, for example–that ideas aren’t taken seriously.

This reminds me, FYI, about the arguments over realism. As I noted to Graham once in an email, it’s not as if there are anti-realists. I just don’t know how that way of framing the debate is helpful. I mean, even if you think we live in a world of simulacra where the map is on the same ontological level as the landscape, then you are very much taking simulacra seriously. And you are very much taking it as “real.” Just as Hegel took ideas as “real.” Just as Husserl took the lifeworld as “real.” Just as Foucault took discursive power formations to be “real.” What matters, then, is the question of materialism: what do you take to be real and does this “real” have the correlationist effect of cutting out broad swaths of that real from philosophical consideration?