Our immortality follows from the mere fact of order, and from our want thereof:
The perennial philosophy postulates a spiritual Source from which all being emanates; all is one. It is the contention that there is a structure to reality and this structure matches man’s interiority; his soul. There is a hierarchy of being; body, mind, soul and spirit.
One might add that if love is connection and all is one, then love corresponds to the structure of ultimate reality. In the realm of the Absolute, there are no distinctions; no individuals, no time and no space – just love.
However, I argue in Globalism, Don Juan and the Perennial Philosophy published at the Sydney Traditionalist Forum that in order for love to be made manifest in the realm of the Relative, it is necessary to love individuals; individual people, individual families and individual countries. Liberals make a philosophical and theological mistake in backing globalism which attempts to bypass the particular. This can be compared to Don Juan. A man who loves women must express his romantic love by loving a particular woman. Don Juan, however, attempts to simply bed as many women as possible, treating them as disposable nothings, which is far from love. The deracinated, rootless cosmopolitan likewise has no attachments to any particular country, community, culture or landscape and therefore loves none of them adequately, if at all.
My latest article Is Western Civilization Misogynistic? at the Sydney Traditionalist Forum answers this question in the negative. In it the case is made that feminism is misogynistic and that feminist self-hatred drives their resentment and hatred of men. Feminism embraces the mistaken notion that there is something wrong with femininity in women – a view few men adopt. When Hélène Cixous lists binary opposites, she imagines that there is something wrong with the item associated with the feminine. In this, she is deeply wrong. What the list reveals is the way in which each needs the other, in the way men and women do for the species to continue.
Feminists find themselves in rivalry with men and suffering from a sense of inferiority. The current strategy is thus to highlight every cultural, artistic, moral and scientific achievement they can find by women. If men point out the positive contribution of many men in all those areas, as breath-taking as they are numerous, it would just make feminists hate men even more. Thus any attempt to provide counter-examples to the notion that men are a worthless bunch will just increase their ire.
This is an example of the self-sealing fallacy where what sounds like an empirical claim is made, namely that men and patriarchal culture are evil and worthless. If counter-examples are provided of positive male achievement, Plato, Shakespeare, Dostoevsky, Cervantes, Gandhi, Einstein, Tesla, Louis Pasteur, Jesus, these accomplishments are imagined to represent opportunities denied to women, so these are evil too. Anytime a factual assertion becomes immune to counter-example, even in principle, it means that the factual assertion has been replaced by tautology. For feminists, men and patriarchy are evil by definition.
The Trinity is confusing and confounding to many because almost no one who talks about it remembers to point out that persons are not entities. If you treat persons as things, then the Trinity cannot possibly make any sense. It seems to say that 1 + 1 + 1 = 1. That’s nuts. Yet that’s how almost everyone talks about the Trinity.
I learned (from Whitehead) that persons are not concrete entities, but rather characters of concrete entities. When I much later figured out that the Persons of the Trinity are not different things, but rather characters of a single thing, the logical difficulties that had bedeviled me melted away, and I worried a lot less about it.
Worlds are implementations of logical calculi; or, equivocally, every world is an implementation of some logos. But no particular logical calculus is both consistent and complete. Inconsistent logical calculi cannot be implemented concretely, for it is impossible to enact contradictions. At best, we can wave our hands at the notion of an inconsistent calculus; we can’t actually *operate* with it, can’t *do* anything with it. So inconsistent calculi – i.e., falsehoods – can play no constructive role in worlds. They can play only destructive roles, as defections of consistent calculi.
Whatever is, is then necessarily an implementation of some consistent logical calculus. So, the logos of this world is consistent. But it is incomplete. It can be completed only by some more spacious calculus, that includes the logos of this world as a subdomain.
It must have been thus completed, for in no other way could we ascertain the truths that it can express but cannot itself demonstrate.
Revealed religion is necessary to man only because he is so limited in his cognition. All the truths of revealed religion would be evident, or apparent, or demonstrable to us had we but knowledge of all the relevant items.
Seven years ago at VFR I addressed a question Lawrence Auster – may God rest his soul, the dear man – had posed about fixing health care in the United States. Obamacare was then only a rumor. Now it seems to be already on its last legs, and the Trump Administration is preparing to kill it somehow or other, and replace it with something better. The White House strategists are reported to be reading us Reactionaries. So I thought I’d trot this out again.
My essay on Identity: The Future of a Paradox appears at the 2017 Symposium of the Sydney Traditionalist Forum along with essays by Paul Gottfried, James Kalb, Valdis Grinsteins, Urho Lintinen, and Richard Cocks, among others. I would like publicly to thank the Forum’s convener Edwin Dyga for his meticulous editorial work and fine presentation of the essays. The Future of a Paradox explores idea, argued in a book by the French historian Rémi Brague, that Western Civilization is uniquely a civilization that has its founding principle outside itself and that has understood itself since its first embodiment in the Roman polity as the steward of something that it received (namely Greek high culture) but did not create. The essay examines this thesis in light of the Western epic tradition beginning with Virgil and proceeding through Ovid, Jordanes, Geoffrey of Monmouth, Snorri Sturluson, Harry Martinson, and Ezra Pound. I offer an extract:
The Gothic successors of the Western Empire stood to Romanitas as Romanitas stood to Hellenism, in a relation of secondarity or even second or third secondarity. When Jordanes, in his Origin and Deeds of the Goths (mid-Sixth Century), narrates Theodoric’s departure from Constantinople for Italy, where with the Eastern Emperor’s permission he would establish himself as viceroy, he uses this quaint phrase: “He set out for Hesperia.” Jordanes’ allusion to Virgil anticipates the Trojan pedigrees that Geoffrey furnishes for the Britannic kings of the annals and Snorri for the Aesir of the sagas. That the gesture approaches self-consciousness to the point of sentimentality neither belies nor obviates it. Now a sentiment, like a father, might be a burden onerous to shoulder, but that fact never divests it of sincerity. A complementary image of shouldering the father, as Brague reminds his readers, is standing on the shoulders of giants, the structure of which subordinates the subject in a slightly different way from the onus, but insists on that subordination nevertheless. In Medieval stained glass, the Saints stand on the shoulders of the Prophets; in Gothic decorative statuary, Pagan figures mingle with Hebrew and Christian figures. It is nearly a thesis in capital letters.
The two images stand in common tension with an opposite image that takes the form of the consciousness or identity that claims, for its own part, an entirely autogenetic status. For [Rémi] Brague, the prototype of that stance is the Second Century Marcionite heresy. As did many Gnostics, Marcion of Sinope (85 – 160) hated and rejected the Old Testament, arguing in respect of the New Testament what Islam would later argue in respect of the Koran, that it was aboriginally new hence genuinely and uniquely primordial and that it therefore abrogated everything that claimed spuriously to have come before it. Modern liberal people are the issue of Marcion despite their complete unfamiliarity with him, and their deluded consciousness corresponds to his point by point. Modernity and liberalism, in the making since the Eighteenth Century at the latest, and currently triumphant in the West, exist in a second reality in which all debts have been cancelled, all obligations annulled, and the way lies open to that urge without origin or goal that goes by the name of progress. Tellingly, in its acute current phase, the modern liberal regime has mounted an explicit attack on family, attempting to define the institution away by imposing contradictory deformations on it by judicial fiat. Likewise, the modern liberal regime attacks sovereignty, the concept that separates one nation from another and by doing so guarantees a people’s rights. The modern liberal regime seeks, rather, a globalizing borderless society in which differential evaluation of ethoi and defense of one’s proper ethos are criminalized. The modern liberal regime pursues an agenda of forced promiscuity for the sake of abolishing difference, while insisting contradictorily that difference is a supreme value. The modern liberal regime collectivizes, homogenizes, and atomizes all at the same time.
Philosophy and the Crisis of the Modern World is my contribution to a symposium on the topic of identity published at the Sydney Traditionalist Forum. René Guenon criticizes philosophy for generating this crisis. He argues that removing or ignoring the esoteric content of Platonic philosophy resulted in exoteric rationalism which has dominated Western philosophy, certainly since the scientific revolution. Since rationality is not itself generative, but merely analytic, philosophers find themselves with a vacuum where God should be and inevitably head in the direction of nihilism – the unavoidable consequence of postulating a Godless universe.
It is hard to see how a nihilistic culture could sustain itself in the long term. My argument is consistent with these comments by Scott Weidner concerning T. S. Eliot:
Eliot formulated the most basic tenet of his cultural theory, that religion and culture are essentially “related.” <4> In fact, Eliot argued that “no culture has appeared or developed except together with a religion: according to the point of view of the observer, the culture [appears] to be the product of the religion, or the religion the product of the culture.” <5> They might be thought of as different aspects of the same thing; culture was “the incarnation of the religion of a people.” <6> Civilizations which appeared to be secular or humanistic, such as ancient Greece and Rome, were actually religious cultures in decline. <7> Culture could not be preserved, extended, or developed in the absence of religion, nor could religion be preserved and maintained if culture was not. <8>
It’s amazing how quickly liberals – and especially Social Justice Warriors – descend into rage, into foaming at the mouth, screaming, insults, violence – whenever they suffer the least jot of cognitive dissonance at the hands of a based Reactionary interlocutor. How come?