My prediction in 2013 that the androsphere was ripe for conversion to Traditional, orthodox Christianity, or else to nothingness – are there any real alternatives to these two ultimate destinations, ever? – was controversial. Our friend Dalrock was then already one of the three or four most important sex realist bloggers, and wrote from an overtly and stoutly conservative Christian perspective (his guest post here is the fifth most read in our history). And there have been other like-minded bloggers in the androsphere. But most of that sphere was then dominated by purely secular pick up artists, interested to understand the sexes – especially the female sex – only as a way to manipulate as many women as possible into fornication of some sort. So my prediction met with a fair degree of skepticism.
This might be an “Upstate Consolation University” item — but I am too lazy to write it. Soviet-era cinema is ideologically tendentious , but not so ideologically tendentious as contemporary Hollywood or the 24/7 indoctrination of college students in “wokeness.” Bread = Life. Missing the wine, the filmic excerpt is almost Christian. The song-sequence is remarkably undiverse. Bravo! The women are attractive, in a proletarian way. There are no “transgender” people in the scenario. I prefer this film to the latest Star Wars. Exchange grain for toilet paper and it makes perfect sense. Toilet paper is something that people need, after all. Now this post might well be an instance of writing as revenge. I want revenge on the whole so-called higher education system. I want revenge on administrators. Dalrymple (whom I admire) writes about complainers. I am an ultra-plaintiff. Viva the Kuban Cossacks! Enjoy the concerts below. —
PS. If you click on the “play” icon in the center of the video image, you will be told that this video is unavailable on this website — God knows why. You must click on the “watch on YouTube” function to see it. In case that doesn’t work, here is the URL: Song of the Harvest [.]
[A Short Preface: I first delivered the following essay as a keynote address on the occasion of the fourth annual conference of the Association of Literary Scholars and Critics, in New York City, in the fall of 1999. It subsequently appeared in a number of Modern Age, the ISI quarterly. Some of the references are, in 2020, a bit dated, but nothing has changed essentially since the end of the last century – except that what was bad then has only gotten worse. I have rewritten the essay a bit, but have made no attempt to update the references in sections III and IV.]
This essay attempts to set out the basic or better yet the deep justification of the traditional curriculum. That phrase, “the traditional curriculum” means, of course, the Greek and Roman classics, the Bible, Dante, Shakespeare, Cervantes, and select items from modern and national literatures. The list in Harold Bloom’s study of The Western Canon (1997) is perfectly acceptable. “The traditional curriculum,” it must be added, also implies the basic training in literacy that comes before any acquaintance with the classics, or with a literature of any kind. It is worth remembering that alphabetic literacy, the precondition of literacy in the larger sense, constitutes a recent development in the half a million years or so of incontestable human presence. The literary tradition is the cumulus of a particular type of intellectual activity that first became possible less than three thousand years ago in Syria and the Levant and, a bit later and rather more pronouncedly, in the Greek cities from Ionia to Magna Graecia. Just how much this activity differed from anything else that human beings had ever done these paragraphs shall attempt to indicate. That the alphabet itself might be, in its way, the first great work of literature in the Western Tradition is not a thought that most people are used to thinking. Yet there could well be a pay-off in contemplating the ABCs in just that light. Like poems and dramas and novels, the alphabet imposes a wholly artificial order on an element, speech, of human experience and therefore puts that element in a new and unprecedented perspective. The confrontation with poems and dramas and novels is a continuation of the confrontation with what the letters and their combinations reveal about the distinguishing human trait, language. One begins, then, at the beginning.
As employment has boomed in the US of late, more and more workers who had long ago given up looking for work have again entered the labor market, and found work. This growth in the supply of American workers has prevented wages and inflation from rising much, despite the greatly increased demand of the private sector for labor of all kinds. It’s been great. But with downward pressure of all sorts on immigration of all sorts, there is now serious worry that the former “reserve army of the unemployed” is approaching depletion, and that the supply of new labor is drying up; that the labor market is going to heat up enough to ignite significant demand led inflation, laying the groundwork for a recession.
Erich Neumann (1905 – 1960), although self-consciously Jewish and distinctly Zionist in attitude, allied himself intellectually with the Swiss-German innovator of “Analytic Psychology,” Carl Jung, whose peculiar religiosity (“Ich glaube nicht das es Gott gibt, ich weiss es”) veered toward Gnosticism, but nevertheless kept something like a Protestant Christian orientation. Neumann broke with the crudely sexual and absurdly reductive psychoanalytic theory of Sigmund Freud and embraced a version of Jung’s polymythic and symbolic approach to the understanding of consciousness, an approach that Neumann developed in some respects beyond Jung. The cliché that “ontogeny repeats phylogeny” circulates widely – and no doubt conforms subtly to truth. Jung or Neumann, but Neumann more than Jung, redeems the cliché by modifying it. In Neumann’s view, ontogeny strongly implies phylogeny, such that the speculator might reconstruct the latter on the basis of the former. The development of consciousness in the individual from childhood to adulthood would reveal in outline the development of consciousness overall going back to its origin. The speculation might then be validated by comparing the phases of individuation, on the personal level, with the symbolic record of human development expressing itself in the archaeological layers of myth. “Just as unconscious contents like dreams and fantasies tell us something about the psychic situation of the dreamer,” Neumann writes in the introduction to Part II of his Origins and History of Consciousness (1949 – R.C.F. Hull’s translation), “so myths throw light on the human stage from which they originate and typify man’s unconscious situation at that stage.” In his exposition Neumann reverses the order, dealing first with the sequence of mythic imagery and only then with its analogy to individuation.