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.
One of my favorite sorts of book relates fascinating historical facts new to me, in such a way as to cast a novel light upon a subject or an era. The facts all by themselves are savory intellectual morsels; the discovery of their dense, thick and muscular coordination under a new perspective is strong meaty beer.
Lydia McGrew has written just such a book, and I have just had the pleasure of reading it. A pillar of the traditional Christian Right, a prolific and penetrating blogger (both at her own site, Extra Thoughts, and at What’s Wrong With the World), McGrew is among other things (mother, home schooler, musician, etc.) an analytic philosopher and formidable Christian apologist. She has also commented here from time to time.
If you could heal yourself, you’d already have done it.
You need help.
A teacher or therapist, a spiritual director or guru or sensei, a confessor or coach may certainly help. But at most such men can lead the horse to water, and nothing more. In the end, to be healed, you need to go ahead and drink the Living Water. This is the acceptance of supernatural help.
Responding to my previous post A Basic Guide to Liberalism and Conservatism, Part I, many commenters said that I had either failed to define “liberalism” or had given a bad definition. And blogger Winston Scrooge offered more substantial criticisms, from a position less friendly to conservatism.
I‘m grateful to these commenters for, whereas I remain convinced that my basic position is correct, their criticisms helped me to realize certain ideas were not expressed well enough. I have accordingly made some additions to my post, which you can read here.
We could use a catechism of liberalism and conservatism (i.e., anti-liberalism.) Young people won’t know about reality unless someone teaches them. They may sense it, but they won’t know it unless someone teaches them.
Part I: Introduction
Liberalism begins with the deliberate violation of the laws of God, the laws of nature, and human tradition. If this blasphemy excites you, you’re prone to become a liberal. If you’re a normal person, it disgusts you, and you will not become a liberal unless it disguises itself as something good.
Everybody knows something’s wrong with the world. This series is written from the standpoint of traditional Christianity, and as Christians, we know that the ultimate malady is sin. But sin manifests itself in countless ways. We need a more tangible and organized explanation.
A big part of the current problem is liberalism. It’s everywhere, it’s dominant, and it’s perverted. So we all need to defend ourselves against it.
That word “liberalism” is the usual name for the way of thinking that now rules Western civilization, America included. It’s more than just fashionable opinion; liberalism is an organized system. Its ideas are mostly consistent with one another, so they work together like a well-trained sports team. And there are countless organizations which teach liberalism and enforce its morality. Liberalism rules the West, so the people mostly believe it. And even if they don’t believe it, they usually go along with it. Continue reading
If there be Truth, then might we know it. So then might there be also such a thing as falsehood – as, i.e., failing to understand and agree with Truth: to know it. No Truth, no possibility of falsehood or error. All human cognition then presupposes that there is indeed Truth; for all of it proceeds according to decisions, to operations of assent or dissent, yes or no to this or that notion. All of it works to ascertain whether propositions are true, or are not. If there be no Truth, this operation cannot but be chaotic noise, through and through; noise, NB, that cannot coherently asseverate its own noisiness.
You can’t believe that you’ve erred unless you believe that you might have done otherwise. To think anything at all, then, is implicitly to presuppose the existence of the Truth.
Filmmaker Whit Stillman has managed with considerable aplomb to avoid the clichés of the romantic comedy, a genre within whose parameters he nevertheless works, not least in his fourth film of five, Damsels in Distress (2011). In addition to being a romantic comedy, to the extent of transforming itself in its denouement into a 1930s guy-gets-girl musical number, with Fred Astaire’s voice patched into the soundtrack, Damsels in Distress is a college film. Because Stillman understands the meaning and function of college, his college film is also a film about civilization – or rather about the current degeneracy of what used to be Western Civilization, as made manifest by the decline of higher education. In Damsels in Distress, Stillman has undertaken to represent what I once, in a casual essay, half-jokingly called subscendence, a kind of active anti-transcendence that seeks the lowest level in everything; but Stillman has also created a set of characters, in his eponymous damsels, who, discerning subscendence and judging it repellent, rally themselves to mount resistance against it.
A hard-working, well-liked, and professionally productive Associate Professor of Astronomy and Planetary Science at Upstate Consolation University has hired a law firm to help him in his fight to have his recent summary termination of employment overturned and is promising to take his complaint to civil court. Brainerd Feta-Stilton’s firing came astonishingly enough just after he had generated major publicity for his institution by discovering a new Trans-Neptunian object. Even more surprisingly, Feta-Stilton had tentatively named the object Ugna, in honor of Dr. Edwima Ugna, the very same university official who subsequently terminated him. Ugna, who has served as Upstate Consolation University’s Provost since 2006, had in the past praised Feta-Stilton for his scientific achievements, which have brought many grants and endowments to the institution, as well as much positive exposure.
In case my tendency to allude to the classroom might strike anyone as tedious or repetitive, I offer an apology in advance and invite the uninterested to skip the following. The classroom is nevertheless a consistently renewed sample of the contemporary cohorts as they advance up the ladder of what remains of actual social initiation hoping to join the ranks of the accredited when testing the job market for the first time as prospective adults. In my classroom, a mid-tier state-college classroom, I therefore have the opportunity (and I take it) to observe the diminishing returns of the near-criminal enterprise of North America’s public primary and secondary instruction, especially where it concerns the inculcation of literacy of both the strict and cultural varieties.
In the just-completed semester, my department chair had asked me, as she regularly does, to supervise the graduate-level “Business in Literature” course that English teaches at the behest of and as a favor to the School of Business’s five-year accountancy program. I like teaching this course because over the years the five-year accountancy students have demonstrated themselves to be cooperative and disciplined in degree sufficient to distinguish them from the general run of students. In any given semester, I ask the students to read a short anthropological study – The Gift (1925) by Marcel Mauss – and three or four novels that take as their setting a recognizably “business” milieu. This semester’s syllabus obliged the enrollment to read the two “Vinland” sagas, The Rise of Silas Lapham (1885) by William Dean Howells, Tono-Bungay (1909) by H. G. Wells, and The Paradise of Women (1883) by Emile Zola, the last the basis of two recent television serials and a forgotten French sound-film from 1932. As a means of putting moral pressure on students to complete the reading, I require them to turn in reading-notes, documenting in detail their progress through the chapters, on a regular basis. I am fairly certain that most of the accountancy enrollment in the just-completed semester did ninety percent of the reading. (By contrast, in most of my classes, I would estimate that only sixty per cent of students do as much as sixty per cent of the reading.)