So, Ta-Nehisi Coates’Â latest contribution to the race debate in America is the claim that, by not endorsing the payment of reparations to black Americans for historical racism, Democratic Party presidential candidate Bernie Sanders is a hypocritical socialist (since BS can see class disparities clearly, but he goes color-blind when confronted by “white supremacy.”) This, in my view, is a ludicrous claim — one betraying an impoverished understanding of both “reparations” and “socialism.”
As it happens, I addressed the subtle issues at play in this debate nearly a decade ago, in this essay linked here for your edification, which someone on Bernie Sanders’s staff should probably read before he makes his next speech about black lives mattering: Trans-Generational Justice – Compensatory vs. Interpretative Approaches
The essay is long, and time is short, so here’s an abstract:
Black Reparations advocacy is problematic not because (as many critics would have it) the people pushing it are quarrelsome jerks. It is problematic, and bad for this country, and bad for black people ourselves, because it squanders blacks’ dwindling political capital and misses our chance to show genuine moral leadership in this nation, as the early civil rights era heroes had done. We are still a multi-racial nation, and will be for as far into the future as anyone can see. The moral and political issues most salient in the context of “blackness†remain to be addressed (over-crowded prisons, ghettos from which opportunity for social betterment has fled, and so on), and “compassionate conservatism†doesn’t even begin to address them. But, then, neither will the payment of financial reparations for historical harm.
The issue confronting those black leaders and intellectuals brave enough to think outside the box today is how to convert our historical inheritance of moral authority and our claim on the public’s attention — an inheritance derived from the sufferings and heroic triumphs of our ancestors — into a moral and political currency that is relevant to our time. Mournful recitations of the old civil rights mantras are obviously inadequate to the task. The fact is that there are no problems facing the “black community†that are not also problems for a vast number of brown, yellow, red and white Americans. And there are no solutions for these problems that can, or should, be enacted solely (or even mainly) to assuage the legitimate concerns of blacks. But there is a criticism of the regnant interpretation of America’s racial history in contemporary political discourses that can and should be made, in the name of historical and racial justice. I have tried in this essay to indicate what the broad outlines of such a criticism might be.
Sometimes, my good luck amazes me. How likely is it that I would catch four breaks in a row?
I get to count someone as brilliant, eloquent, creative, and intellectually serious as Glenn Loury as my colleague and friend.
I learn from Glenn that he’s been posting his political thoughts on his Facebook page.
Glenn’s son convinces him that Facebook is “a suboptimal blogging platform.”
I convince him that the RBC is a more nearly optimal blogging platform.
Anyway, all of that happened: due, no doubt, to some astoundingly virtuous action I took in a past life. Â So, as of today, my good luck is yours as well, since you’ll have access to Glenn’s wisdom right on this page. Starting off with a bang, see above for his thoughts on the Ta-Nehisi Coates/Bernie Sanders fracas over reparations.
For those among you who haven’t encounted Glenn’s work, it often puts me in mind of an adage I learned from Edwin Land: the truth of a polarized debate often lies not somewhere along the polarity, but at right angles to it. Glenn is about the most orthogonal thinker I know.
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Dari segi buku Foster’ s Complete Hoyle, RF Foster menyelipkan “ Permainan situs pokerqq paling dipercaya dimainkan mula-mula di Amerika Serikat, lima kartu bikin masing masing pemain dari satu antaran kartu berisi 20 kartu”. Tetapi ada banyaknya ahli tarikh yg tidak setuju diantaranya David Parlett yg menguatkan jika permainan situs judi poker online paling dipercaya ini mirip seperti permainan kartu dari Persia yang dibawa oleh As-Nas. Kurang lebih sejahrawan menjelaskan nama produk ini diambil dari Poca Irlandi adalah Pron Pokah atau Pocket, tetapi masih menjadi abu-abu karena tidak dijumpai dengan pasti sapa yg menjelaskan permainan itu menjadi permainan poker.
Walau ada sisi per judian dalam semua tipe permainan ini, banyak pakar menjelaskan lebih jelas berkaitan gimana situs judi poker mampu menjadi game taruhan yang disenangi beberapa orang dalam Amerika Serikat. Itu berjalan bertepatan dengan munculnya betting di daerah sungai Mississippi dan daerah sekelilingnya pada tahun 1700 an serta 1800 an. Pada saat itu mungkin serius tampil terdapatnya keserupaan antara poker masa lalu dengan modern poker online tidak hanya pada trick berspekulasi tetapi sampai ke pikiran di tempat. Mungkin ini lah cikal akan munculnya permainan poker modern yg kalian ketahui sampai saat tersebut.
Riwayat awal timbulnya situs judi poker paling dipercaya Di dalam graha judi, salon sampai kapal-kapal yg siapkan arena betting yg ada didaerah setengah Mississippi, mereka terkadang bermain cukup hanya manfaatkan 1 dek yg beberapa 20 kartu (seperti permainan as-nas). Game itu terkadang dimainkan langsung tidak dengan diundi, langsung menang, punya putaran taruhan, dapat meningkatkan perhitungan taruhan seperi game as-nas.
Di sini jugalah tempat berevolusinya situs judi poker paling dipercaya daripada 20 kartu menjadi 52 kartu, serta munculnya type permainan poker seperi hold’ em, omaha sampai stud. Herannya orang melihat bila poker stud jadi poker pertama dan classic yang telah dimainkan lebih daripada 200 tahun.
Diakhir tahun 1800 an sajian Poker Online mulai disematkan lagi ketentuan baru diantaranya straight dan flush serta beberapa type tipe yang lain lain seperti tipe poker low ball, wild cards, community cards of one mode dan lainnya.