A hierarchy that is not consecrated and thus ordered in all its parts to the vision of the Good vouchsafed by the common cult is as likely to work good as is a broken clock to display the correct time. A profane institution is finally, and thus fundamentally, and thus thoroughly misdirected away from the proper mundane end of all human acts: the achievement, maintenance, repair and restoration of that proper harmony among and within things under and toward heaven, in virtue of which alone is there any health, prosperity, propagation, contentment, wisdom.
Reading a book of evangelical theology this afternoon, I realized that there are a few reliable ways we can be sure that an author is a liberal weenie, and that the text he has written is therefore ideologically driven, ergo tendentious (whether witly or not), and probably wrong in its arguments. It is very simple, at least in books of theology. We can be sure that an author is a weenie if:
- He uses “impact” as a verb.
- He uses “image” as a verb.
- He avoids using masculine pronouns in referring to God.
- He uses “gender” to indicate sex.
- He uses “gender” as a verb.
If furthermore there is ever in a writer about ancient texts anything like environmentalism or feminism, egalitarianism or communism, relativism or nominalism, we can be sure that he has read them anachronistically, and therefore wrongly. We can, in short, be pretty sure that he is a hopeless idiot, and what is worse, not even therefore much useful to his sinister god.
What can we take from this? That we should never, ever, ever in a million years commit any such howlers.
Probably I have missed a few. I welcome correction of any such omissions.
“The dove – the rood – the loaf – the wine.”
Men know the gods because they have seen or intuited them, but not all men have seen or intuited the gods, and some men are incapable of seeing or intuiting them. The gods, moreover, sometimes disguise themselves so as to test men, or they appear in and as omens and auguries, which the dull of mind and the wicked of heart invariably either miss entirely through their mental obtuseness or, through self-serving prejudice, blatantly misread.
I. The gods appear in and as their attributes, which again only those who have vested themselves in the proper lore and the requisite discipline can correctly interpret. Who would see the gods must enjoy a gift of pre-attunement, even before he bows under the discipline and engraves the lore in his heart that will let him see them. Such a man is called a poet. The ancient Boeotian teller of the gods, Hesiod, whom scholars assign to the late Eighth Century or early Seventh Century BC, bears a name that means simply “The” (he or hos) “Poet” (aiodos), suggesting that the Boeotians, or at least those of them in the vicinity of Mt. Helicon, recognized his special talent and accorded him the status owing thereto. That status may claim itself paramount because the community must communicate with the gods, just as the gods must communicate with the community, and an efficient go-between nicely serves the requirement both ways. One misthinking modern school argues through Hesiod’s name that any particular poet is a non-existence, as though no one could write a poem, as though poems constituted themselves, authorless, and as though therefore no one really ever saw Hesiod’s gods or heard them speak. This thesis of a literary fantasy amounts, however, merely to another kind of noetic obtuseness. Someone wrote Hesiod’s poems, obviously, and if Hesiod were the invention of that someone then that someone nevertheless would have seen Hesiod’s gods – through his invention, as it were, and taking Hesiod’s name, but equally in a vision such that the seeing must guarantee its own authenticity and such that He remains The Poet.
Divorce is a gesture that implements and urges demographic and political suicide. It is an expression of self-hatred; of the will to delete the patrimony inherent in oneself, and to prevent people such as oneself from peopling the future.
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>
In preparation for teaching a literature course in the 1950s, René Girard reread some of the classic novels. In the process he realized that the novelists had had profound insights into aspects of the human condition and that to a large degree, they were the same insights…
In Deceit, Desire and the Novel, possibly René Girard’s best book, he argues that denying the existence of God does not remove the desire for transcendent meaning. Thwarted from seeking spiritual satisfaction from above, the desire gets directed towards other people who it is imagined have god-like qualities of self-sufficiency and autonomy and that we alone have been excluded from this divine status – creating resentment and compounding human misery.
Likewise, various utopian ideas are an attempt to create heaven on earth, frequently creating hell on earth. Trying to satisfy transcendent desires in the realm of the immanent is a disaster, both in politics and in relationships between people.
In this essay published at the Sydney Traditionalist Forum, I also draw connections between Girard and St. Augustine’s notions of the role of God in human life.
Goedel’s Theorem is an application to mathematics of Aristotle’s thesis that thinking relies on first principles and that first principles are unprovable assumptions. This means that faith and hope are ineradicable features of human existence even in the exact sciences. The briefest summary of the implications of Goedel’s Theorem and the necessity for first principles is the notion that not everything that is true can be proven to be true.
Goedel’s Theorem states that an axiomatic system can be consistent and incomplete, inconsistent and complete, but never consistent and complete. Eternal verities can only be proven in relation to other eternal verities. Axiomatic systems exist on the rational plane of thought. Their rationally approximate and unprovable nature is due to their ultimate reliance on transcendent truths described in Plato’s realm of Forms. For instance, people contrast earthly justice with perfect justice, though the latter has never been instantiated in the physical realm. This implies some intuition of perfect justice, though no one has ever experienced such a thing.
Positivists and post-modern relativists are likely to regard each other as opposites. More than likely both will be liberals and in most cases share a contempt for religion and any notion of transcendence. As rationalists, they will also most likely reject emotional attachment to and especial preference for family, tradition, community, culture and the local physical landscape. The modern liberal instead is committed to being a citizen of the world and welcoming to all comers, no matter their basic hostility to the ethos of the host culture.
In The Illogicality of Physicalims – A Response to Cocks, Samuel W. Thomsen offers suggestions about how to shore up perceived weaknesses and ambiguities in The Illogicality of Determinism – Further Considerations.
This article is now available at the Sydney Traditionalist Forum. Among other things, I argue that if physical determinism were true, then the appearance of intelligent behavior and the fact that car accidents, for instance, are the exception, not the rule, would be a mystery. Determinists typically want to banish God and consciousness – that is, our ordinary subjective experience of freely thinking, evaluating, deciding and having purposes – yet end up imbuing The Big Bang, by logical implication, with many of the properties of both God and consciousness, including omniscience, omnipotence, benevolence, purpose, intention and desire.
It is a follow up to The Illogicality of Determinism.
And it is related to The Reflexive Problem in Analytic Philosophy – Illogical Logicians.