Pray to the Saints in Purgatory for the Spirit of America; for her life as lived in us her children.
A commenter this morning asked me to write an apology for “patriarchy,” and this I did, albeit with considerable misgiving. My misgiving springs from the knowledge than such requests are, as often as not, simply fishing for evidence of deplorable moral turpitude in the apologist. But I decided to accept “Emma’s” question as sincere, and so in this case “took the bait.” After reading our exchange, T. Morris suggested that I promote it to a post.
Here is what Emma wrote in her comment.
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Part I – The Bacchae. According to Friedrich Nietzsche, writing in his Birth of Tragedy (1871), Euripides (480 – 406), whose main activity coincided with the nihilistic destructiveness of the Peloponnesian Wars, betrayed “the public cult of tragedy,” to whose canons he merely pretended to adhere, while secretly doing everything he could to subvert them. The power of myth attained its “most profound content,” Nietzsche writes, in the works of Aeschylus and Sophocles, and its “most expressive form.” Then Euripides intervened, imposing the withering literalistic interpretation of “the typical Hellene” or paltry rationalist on the properly mythic material of the most sublime of poetic genres. “What was your wish,” Nietzsche proposes rhetorically, “when you tried to force that dying myth into your service once more.” Nietzsche means the Myth of Dionysus, which, as he addresses directly the playwright, “died beneath your violent hands.” Euripides, so Nietzsche claims, sacrilegiously “abandoned Dionysus,” substituting “sophistical dialectic” for the ancient Dithyramb, and giving to his characters “counterfeit, masked passions” and “counterfeit, masked speeches.” Nietzsche’s accusatory phrase, “violent hands,” works a bold verbal legerdemain, especially considering Euripides’ final play, The Bacchae, which concerns itself with the same deity in whose cult and celebrations tragedy had its birth. With his second person formal, his “you,” Nietzsche assumes the stance of a public prosecutor, pointing his finger of indictment at the defendant and calling out the cultural equivalent of a capital crime. That crime is sacrilege. Nietzsche even compounds his indictment: “Through [Euripides] everyday man pushed his way through the auditorium on to the stage.” Euripides, a kind of coward and panderer, stirred the mob into profaning the sacred scene, so that he might deflect guilt from himself. The district attorney knows better. He will bring home his charge.
Society is indeed constituted of social contracts; there is no other sort of contract; so that “social contract” is redundant; to say “society” is to invoke contracts, and vice versa. A contract is literally a “drag together” People work together to drag things from here to there, which they could not alone easily budge; they coordinate their activities in search of common ends.
But obviously any such contract supervenes the society in which alone it can have any … traction. No prevenient society, no contract enacted therein.
The present global corona virus lock down, however well-meant or effective or warranted it may be, is unquestionably the greatest assault on human society since WWII. It’s nothing near as bad as that titanic war, of course, but it’s bad. It attacks man on all fronts: biological, financial, economic, social, psychological, cultural – and, of course, and at root, and so most importantly, spiritual.
Almost no one is going to be able to worship in Church today, or what is far worse, the day after tomorrow. The churches will be almost completely empty this Easter.
This means that the lock down is a gigantic tactical victory for the Enemy. The whole Church is in abeyance, for a time; and this is massively hard on morale in our ranks. It means then that this Lent, and especially this Triduum, is bound to be a time of unusually intense demonic oppression. At this time, more than at any other in recent memory, our Enemy is likely to press his attack with utmost vigor. And indeed, priests and deacons all over the world have reported a huge surge in demonic activity, ranging from spiritual lassitude, dryness, heaviness or despair, to possession.
A client wrote me over the weekend, asking if I thought recent news of apparent flattening of the curve of new infections of Chinese Flu in Italy, Spain and, perhaps, even New York City, portended incipient prevalence over the virus. I responded:
One of the main functions of tradition is to pass down to successive generations a comprehension of the meanings of the customary and traditional praxes and language. If the Tradition fails at that, then the praxes become meaningless and stupid, and are soon discarded as extraneities worthily subject to Ockham’s Razor: to the first principle of order, which is deletion. That’s when you get iconoclasm, whether intentional or not.
Intentional iconoclasm knows the meanings of the icons it destroys. Unintentional iconoclasm does not. The former is effected by destruction; the latter by desuetude.
Once the meanings of the cultural praxes are gone, the praxes themselves soon follow; for, there is then no longer any reason for them, that anyone knows or remembers. And that’s when the culture decoheres.
Profane kingship is inherently weak, thus always defensive and in fight mode, and so tyrannical. For, a sovereign who rules merely by force of arms, and not by any authority grounded ultimately in the moral lógos of things, is naturally resented by all his subjects, as being nowise legitimate under heaven (unless he be also a good master – but as purely profane it is hard to be good) and his reign is rendered thereby inherently unstable, and vulnerable.
Rule of Law is often cited as one of the distinctive characteristics of the West, and of Western cultures, which has enabled the West and kindred cultures to rise above despotism, corruption, and poverty. And so it is. The keeping of the Law is traditional in the West.
But, the Law is only as good – can do only so much good – as the men who keep it. It is men who by their acts keep to the Law, enforce and adjudicate it honestly and as fiduciaries of the nation, or who do not; who transmit the tradition they have inherited, or who traduce it.
Rule then is always of men.
An externality is a cost of economic activity that is not easily ascertainable, or accounted for, and that therefore is not usually covered by the prices of goods. Externalities are costs that are suffered, but not paid for. Because the market has a hard time recognizing them properly, they are considered a sort of market failure; and the perfection of markets involves accurate accounting for externalities, and for their inclusion among the factors of production, and thus of the prices of goods and services. Perfect markets internalize all costs.
Many externalities are costs imposed on commons: goods held in common by the whole commonwealth – by everybody, and by nobody in particular. Precisely because they are difficult to account for, externalities are not usually controlled costs. The commons they injure are then subject to unbridled exploitation.
Imports have obvious benefits, or no one would want to pay for them. They also impose externalities.