The Corollary of the Golden Rule

Do unto others as you would have them do unto you. So then likewise: as you do unto others, so would you have them do unto you.

Social Justice Warriors always project (hat tip: Vox Day). They insist that we foment violence and hatred, e.g., when it is of course they who mostly do so. They accuse us of being antiscientific, when of course they are the ones who reject the plain data and revolutionary discoveries of climatology and of genetics, which radically undermine their most precious most romantic notions of how humans really are and how life might be, if only it were not for our deplorable sort. They accuse us of being intolerant and close-minded, when of course they are the ones who are most intolerant and close-minded. They accuse us of irrational barbarity, when of course they are the ones who rage and foam inarticulately – who tear their clothes off in their madness (this is what the OT called “rending one’s garments”) – would be maenads, hapless, hopeless, who have no longer even the art of dismemberment, who know nothing of butchery, or even of sharpening, and a fortiori do not remember how to eat raw bloody male flesh.

There is no point here in rehearsing the myriad instances of such projections on their part. All of us on the Right are quite familiar with the phenomenon.

So here’s the thing that struck me the other day. Our adversaries project upon us their own emotional and intellectual defects and inadequacies. They propose radical policies in response to those defects.

The question then is this: given that they diagnose us as suffering from the defects that in fact bedevil them, may we not infer that the way they propose to treat us is the way that they think – at some deep, unconscious level of their psychic economies – they themselves ought to be treated?

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An Hypothesis about the Origins of the Modern Sacrificial Cult

Rhetocrates commented:

I had an unoriginal thought worked out this morning that I wanted to share. Mostly it’s already well-established, but it does go in a slightly novel direction in explaining the ‘holiness’ spiral of modern society.

Modern progressive liberalism (viz. WW2 and after) is a specific negative type of Christianity. That much is obvious. Where our once-for-all and yet repeated-daily Eucharist (Malachi) is the navel and foundation of our religion, the Holocaust is the navel and foundation of modern progressive liberalism (hereafter MPL to save keystrokes).

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Christian Soteriology Proper Forestalls Specious Holiness Spirals

We can’t work our way into Heaven, for finity is incapable of infinity. Indeed, we cannot achieve anything greater than ourselves, whatever; but only, rather, what is lesser than we. So, Heaven is given to us gratuitously. Our work consists only in accepting its invitation; in wu wei.

So then, there is a difference between interior holiness spirals and exterior holiness spirals. The former are done in secret, and in service of true spiritual ends, so as to accept the invitation of the Logos; whereas the latter are done publicly, and for purposes of social advantage. As essentially worldly, exterior holiness spirals partake the Arms Race to the Degenerate Bottom. They are motivated by the urge to be accepted and approved by the mob. So do they accept the conditions of the mob, and instantiate it.

The Pharisee is an agent of the mob.

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Identity — The Future of a Paradox

Identity 16 Masked Antifas

Those Highly Individuated Champions of the Oppressed Bravely Hiding their Faces

When Publius Virgilius Maro, more familiarly Virgil, accepted the commission from Augustus, formerly Gaius Octavius, to create a national identity for the Roman people by matching the epic precocity of Homer’s Iliad and Odyssey in Latin verse, the imperial presumption can only have been that such an identity did not yet exist or, at least, did not adequately exist, but required to be conjured into a useful state of being.  Virgil’s famous ambiguity about his manuscript of the Aeneid – his having composed a note during his fatal illness asking his friends to burn its pages on his death – has been ascribed by one faction of scholarship to his worry about metrical imperfections in some verses of the poem’s second half.  As only a few such technical flaws make themselves evident, however, some other explanation must be sought.  The German novelist Hermann Broch, in his Death of Virgil (1945), suggests a crisis of conscience, reflecting the poet’s qualm that in synthesizing a myth of Latin and Roman origins so as to settle legitimacy on the adoptive heir of Julius Caesar, and thus also on the newly constituted monarchy into which the Republic had been absorbed, he had falsified tradition and served propaganda, whereas his highest calling was to honor the muse by cultivating her art.  The crisis of identity appears as a theme in the Aeneid, the first six books of which narrate the exile and homelessness of the refugees from Troy, whose buildings the besieging Greeks have toppled and burned, whose men they have slaughtered, and whose women and children they have impressed into slavery.  Troy is no more and no more is the Trojan people.  There is only a desperate remnant in the urgency of its flight. Continue reading

An Eu Logion of Zippy Catholic

The Catholic, Christian and Traditionalist community were shocked and appalled to learn last week that their pillar, blogger Zippy Catholic, had been killed in a bicycle accident last Tuesday evening while riding on a country road.

We are still struggling to reconcile ourselves to this new world, in which Zippy no longer roams about skewering sloppy thought, and so enlightening all of us his readers, interlocutors and students.

It was a severe and devastating blow, completely unanticipated. Zippy was neither old, nor – so far as we knew – ill. So his death came out of left field. No one was prepared for it. He had, we all thought, several decades more of good, fruitful work in him, that all of us would have enjoyed, and that would have profited us all, and man, and the whole human project. We looked forward to that prospect, blithely, happily, as if we possessed it already. Now, it is ripped away from us. We find ourselves bereft, lost, bewildered.

And: we miss him. We want him here with us, still. God damn the evil circumstance that took him from us. And – and – God bless that taking, as proper (as it must have been, necessarily) under the purveyance of Omniscience.

Blessed be the Name of the Lord. Amen. Lord, bless and keep thy faithful servant Zippy Catholic, and make him soon fit to enter into the coruscating Light of thy Holy Presence. Help and heal all his wounds, correct all his defects, and complete him. All this I pray, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen, amen. Hallelujah, hallelujah, thanks be to God. Amen, amen.

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Jorge Luis Borges and Karen Blixen on Ideology and Violence

Borges 08 Orqwith

A Comic-Book Riff on the Second Reality

That most clear-sighted of critics of ideology in the Twentieth Century, Eric Voegelin (1901 – 1986), often called on literature for the light it sheds on distortions of perspective in social doctrine and deformations of consciousness implicit in political movements.  The novelists, poets, and essayists, being often, to the extent that they are non-ideological, highly attuned psychologists and social observers, can penetrate, with heightened perspicacity, into derailments of orderly life and the demonic workings of the libido.  The obvious examples are the novels of the dystopian tradition beginning with Fyodor Dostoevsky’s Possessed (1871) and embracing Valery Bryussov’s Republic of the Southern Cross (1903), Yevgeny Zamyatin’s We (1922), Aldous Huxley’s Brave New World (1932), Karin Boye’s Kallocain, and George Orwell’s Nineteen Eighty-Four (1948).  Novels that one would not ordinarily group with the dystopias can, however, penetrate just as deeply into the genesis of totalitarianism.  The Princess Casamassima (1886) by Henry James is one such brilliant work; Under Western Eyes (1912) by Joseph Conrad is another.  Two even less obvious — but remarkable — cases present themselves in the form of mid-Twentieth Century short fictions by authors whom one would not ordinarily conjoin:  “Tlön, Uqbar, Orbis Tertius” (1940) by the Argentine writer Jorge Luis Borges (1899 – 1986) and The Poet (1934) by the Danish writer Isak Dinesen (the pen-name of Karen Blixen, 1885 – 1962).  A consideration of the two stories will show that Borges and Dinesen had insights that run in parallel with Voegelin’s analysis of totalitarianism as a type of secular religiosity or “Gnostic derailment,” a term whose meaning will emerge in the discussion.

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The Pope’s Commission

A guest post by Orthosphere commenter PBW:

Faithful Catholics are expected to accept that, although the Pope is elected by the Conclave of (eligible) Cardinals, the One who really selects the Pope is the Holy Ghost Himself: the cardinals are His catspaws, so to speak. It is a grave offence to leak the proceedings of the Conclave (which is why such leaking is so rare), but if the preceding is to be accepted, the machinations in the Conclave are irrelevant. Therefore, I can appreciate both the smile and the squirm of orthodox Catholics who, in these very pages, see the so-ordained Pope described as … ahem … Pope Fruit Loops I.

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The Schizophrenia of Strong AI

The Schizophrenia of Strong AI

If a person went to a psychiatrist and said “I think I am a machine,” the psychiatrist would be quite right in thinking he has his work cut out for him. This belief resembles the brain damaged patients described by Oliver Sacks in books like The Man Who Mistook his Wife for a Hat. One man thinks he is a machine; another, his wife a hat.

Proponents of Strong AI, or artificial general intelligence, regard people as machines and oscillate between extreme self-hatred and god fantasies. This cries out for a diagnosis as much as an explanation. In many ways, it turns out, this is just a particular variant of an omnipresent modern tendency.

Eric Voegelin makes much of Plato’s notion of the metaxy – man as the in-between; neither beasts nor gods. Finite beings confronted by intuitions of the infinite – neither omniscient nor completely oblivious. Metaxy can only exist if in fact something is recognized as transcending Man.

In a similar fashion, Nikolai Berdyaev comments that without the idea of God there can be no idea of Man. The sense of metaxy is lost and man is unable to find his existential situation. Continue reading

There’s a Hard Rain Gonna Fall (From the Prose Edda)


Asgard’s Host (1872) by Peter Nicolai Arbo (1831 – 1892)

[From the Prose Edda:] Then said Gangleri: “What tidings are to be told concerning the Weird of the Gods? Never before have I heard aught said of this.” Hárr answered: “Great tidings are to be told of it, and much. The first is this, that there shall come that winter which is called the Awful Winter: In that time snow shall drive from all quarters; frosts shall be great then, and winds sharp; there shall be no virtue in the sun. Those winters shall follow three in succession, and no summer between; but first shall come three other winters, such that over the entire world there shall be mighty battles. In that time brothers shall slay each other for greed’s sake, and none shall spare father or son in manslaughter and in incest; so it says in Völuspá:

Brothers shall strive | and slaughter each other;
Own sisters’ children | shall sin together;
Ill days among men, | many a whoredom:
An axe-age, a sword-age, | shields shall be cloven;
A wind-age, a wolf-age, | ere the world totters.

“Then shall happen what seem great tidings: The Wolf shall swallow the sun; and this shall seem to men a great harm. Then the other wolf shall seize the moon, and he also shall work great ruin; the stars shall vanish from the heavens. Then shall come to pass these tidings also: All the earth shall tremble, and the crags, so that trees shall be torn up from the earth, and the crags fall to ruin; and all fetters and bonds shall be broken and rent. Then shall Fenris-Wolf get loose; then the sea shall gush forth upon the land, because the Midgard Serpent stirs in giant wrath and advances up onto the land. Then that too shall happen, that Naglfar shall be loosened, the ship which is so named. (It is made of dead men’s nails; wherefore a warning is desirable, that if a man die with unshorn nails, that man adds much material to the ship Naglfar, which gods and men were fain to have finished late.) Yet in this sea-flood Naglfar shall float. Hrymr is the name of the giant who steers Naglfar. Fenris-Wolf shall advance with gaping mouth, and his lower jaw shall be against the earth, but the upper against heaven; he would gape yet more if there were room for it; fires blaze from his eyes and nostrils. The Midgard Serpent shall blow venom so that he shall sprinkle all the air and water; and he is very terrible, and shall be on one side of the Wolf.

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The Sorts of Liberalism Are Attempted Implementations of Nominalism

If as nominalism supposes there are no objective universals, then there are no objective truths. Then there is no objective reality. There being no objective reality, there can then be no way that one man might understand or speak of reality more truthfully than another. So there can be no such thing as authority. Authority then is ipso facto null, and wherever asserted, is false and unjust. If authority is unjust per se, then justice might be possible only under conditions of anarchy, wherein each man rules his own life absolutely, and is free to make up his mind and shape his acts in whatever way he pleases.

Nominalism carried into practice then is liberalism: the thoroughgoing rejection of authority.

There are many sorts of liberalism: political, economic, grammatical, theological, liturgical, legal, sexual, aesthetic, gastronomical, cultural, architectural, academic, and so forth. All of them are subjects of discussion here, and at other orthospherean sites. All of them have in common the rejection of all authority other than the authority that imposes upon all men the requirement that they reject authority.

The project of authoritatively imposing the rejection of authority is of course incoherent. That doesn’t stop liberals from propagating liberalism. But it does stop liberalism from ever working.