It is a well-known implication of Darwinian evolutionary theory that one thousand monkeys, furnished with as many word-processing devices, and ensconced both gratis and in perpetuum in a mid-priced traveler’s hotel such as the Marriott Suites, would, by their inveterate although quite random keyboard activity, eventually produce either –
1. Ayn Rand’s Atlas Shrugged; or –
2. The generic mission-statement of any graduate-level “studies” program at any state-supported consolation-university in North America.
I place my bet on Atlas Shrugged, but in my circle of intimate friends, to whose wisdom I defer, the majority of opinion favors the generic mission-statement. A consolation-university, by the way, is any state-supported, doctorate-granting institution of higher education that is not, for example, Ann Arbor or Berkeley. Let us say that Michigan State and UC Irvine are paradigms of the consolation-university. (Not that I hold any brief for Ann Arbor or Berkeley. My consolation-university was UCLA.)
Modern people say: “Everything is changing all the time.” They apparently believe it.
A guest of The Orthosphere made this error recently in one of the threads on atheism by claiming that language “is changing all the time.”
Languages indeed change, but it appears that they change abruptly rather than gradually and that the hiatuses between such changes tend to be long. On good evidence, for example, Anglo-Saxon was a stable language for at least five hundred years and maybe as much as a thousand years. The events of 1066 AD destabilized Anglo-Saxon, which, in the course of the next hundred years, fused with Norman French to create the Anglo-Norman tongue, which reached its perfection in the works of Geoffrey Chaucer. Modern English speakers can understand very little of Anglo-Saxon, but they can grasp eighty-five or ninety per cent of Chaucer’s verse. Chaucer wrote in the Fourteenth Century, which means that English has been quite stable for some seven or eight centuries.
Similarly, Thirteenth-Century French is comprehensible, with some effort, to Modern French speakers, who, however, might well be baffled by the Latin precursor-language.
By their fundamental cult a people understand what their society and its coordinate activities are ultimately about – what they and their doings are for, and what they are against. Thus only may they understand who they are, and who they are not; where is their source, their end, and their true home; who are their friends, or enemies, and how they ought to behave toward them.
If reality were not coherent through and through – if, that is to say, the Many things were not integral in some One – then there could be no world. There is a world, in which every one thing is completely coordinated to every other; so reality is coherent, and integral in and as some One.
Notice that finite creatures are incapable of the infinite calculation needed to achieve an integral coordination of things. The One in and as which things are integrated must then be itself infinite. It must furthermore be eternal; for, as constituting by itself the mundane forecondition and matrix of all the items that go to make up any worlds and their temporal orders, it must be prior to all such orders, and to their constituents. Such orders then, and all the Many, supervene upon that One.
Long long ago, in another, an antediluvian world, way back in 2003, indeed so long ago that it was before Zippy Catholic became Zippy Catholic, he came up with the notion of the Hegelian Mambo in a comment thread over at VFR. This at least is how I recall that it happened. Zippy can correct the record, if he wishes. The basic idea is that liberal culture – composed as it is of left liberals and right liberals, of “progressives” and “conservatives” – must move always leftward: two steps left, one step right, or as Zippy put it:
Thesis step to the left,
Thesis step to the left,
Grab Antithesis on your right and step to the left,
cha cha cha
And step to the Left…
The rightward steps are feints only; they are accomplished via Auster’s Unprincipled Exceptions, and are entertained or undertaken only to obscure the absurdity of the two leftward steps.
The Hegelian Mambo may be understood as a repeated gyration of the liberal as he slides like a snowboarder down the Slippery Slope. It helps him keep a precarious balance, preventing his immediate crash. Thus it enables his continued steady progress toward the abyss.
Unexpectedly in mid-summer vacation, my departmental chair asked me whether I could assume supervision of some courses previously taught by a faculty member who had taken retirement on short notice at the end of the spring semester. One course concerned the Anglo-Saxon and Norman roots of Modern English and in general the history of the language. The other course concerned theories of language, of which it is designed to offer a survey, more or less at the instructor’s discretion. The clientele for both courses comes largely from the current cohort of teachers-in-training in my college’s School of Education and in some part from English majors. The new assignment required me to marshal my knowledge of the two areas and quickly to devise two syllabi. In writing the syllabi, I decided to introduce each course to its enrollment in the form of an essay. There is some repetition of ideas in both introductions, but that is inevitable given that the subject-matter of the two courses necessarily overlaps. I share the results with my fellow Orthosphereans.
I have an article at the website of the Pope Center for Higher Education on the difficulty of teaching a course on literary criticism in the prevailing post-literate condition. The link is here: http://www.popecenter.org/commentaries/article.html?id=3019. I have another article, or rather the first part of a two-part article, on S. T. Coleridge as a Traditionalist, at Angel Millar’s People of Shambhala website. The link is here: http://peopleofshambhala.com/a-vision-in-a-dream-s-t-coleridge-on-imagination-and-politics/. My review of James Kalb’s Against Inclusiveness, for The University Bookman, is here: http://www.kirkcenter.org/index.php/bookman/article/todays-totalitarians/.
PS. The Pope Center article is a version of an item that I first posted here at The Orthosphere a couple of months ago.
My title has two meanings. The first is that, since the 1980s at least, what calls itself literary criticism has consisted largely of abstract theory, most often concerned primarily with itself. An enterprise both gnostic and narcissistic, such criticism reduces ultimately to ideological formulas which, once pried free from the encrustation of verbiage, reveal themselves as the hoariest of political clichés, never out of daily use since 1848, which function mainly as group-identity noises. All contemporary critics are smarter than Shakespeare, Cervantes, and Dostoyevsky, but no one is smarter than le grand Jacques, Noam Chomsky, or Naomi Wolf. Although exiled to the periphery, actual criticism has continued to exist, but it is the tendentious type of discourse that has come to dominate the English and other literature departments over the last thirty years. The second meaning, the one that interests me in what follows, relates closely to the first.