Our immortality follows from the mere fact of order, and from our want thereof:
It’s amazing how quickly liberals – and especially Social Justice Warriors – descend into rage, into foaming at the mouth, screaming, insults, violence – whenever they suffer the least jot of cognitive dissonance at the hands of a based Reactionary interlocutor. How come?
It is silly to suggest that morality cannot be legislated. Legislation *just is* the legislation of morality. Laws are formal promulgations of the convictions of the mighty regarding what is ill done, and by implication what is well enough done. Laws tell us what it is important to do, and what it is important not to do; by what they omit to cover, they tell us what is not important, what is in the eye of the Law neither here nor there. Statute by statute, they constitute a written and procedural record of a comprehensive moral vision of things.
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.
To be a person, to belong to a community, one must imitate and assimilate. To be a person, and not to belong to the crowd, one must resist imitation and assimilation. One must accept being the “minus one” in “unanimity minus one.” Yet, as the behavior of the Apostles testifies, this is the hardest thing to do.
This article is now available at the Sydney Traditionalist Forum. Among other things, I argue that if physical determinism were true, then the appearance of intelligent behavior and the fact that car accidents, for instance, are the exception, not the rule, would be a mystery. Determinists typically want to banish God and consciousness – that is, our ordinary subjective experience of freely thinking, evaluating, deciding and having purposes – yet end up imbuing The Big Bang, by logical implication, with many of the properties of both God and consciousness, including omniscience, omnipotence, benevolence, purpose, intention and desire.
It is a follow up to The Illogicality of Determinism.
And it is related to The Reflexive Problem in Analytic Philosophy – Illogical Logicians.
This modest offering stems from two provocations. One is Richard Cocks’ piquant disquisition at The People of Shambhala, referenced here at The Orthosphere, concerning the limitations inherent in the modern school of thought that calls itself Logical Positivism or Analytical Philosophy; the other is a pedagogical necessity that befell me last week to explicate in class for the students of my “Writing about Literature” course a famous passage from William Wordsworth’s Prelude, Book I. My title must obviously be taken cum grano salis, as logical positivists and analytical philosophers would immediately reduce Wordsworth’s observations and arguments to their own insipid categories. Frankly, I cannot imagine the logical positivists or analytical philosophers, or howsoever they dub themselves, making any sense whatsoever of Wordsworth’s verses or, for that matter, being interested in or aware of them. Wordsworth’s fundamental assumptions must be opaque to such people.
I have written up my lecture-outline as a short essay. I append the text on which I comment at the end of the essay. Those sufficiently generous to feel curiosity about the essay might want to read the excerpt first. I take for my illustration the fourth panel of The Voyage of Life (1842) by Thomas Cole, one of the founders of the Hudson Valley School.
A Brief Essay on the Adventure of the Boat at Night: It is an observation of natural philosophy that ontogeny repeats phylogeny: That is, the gestation and maturation of the individual repeat the gestation and maturation of the family, genus, or the species. More generally speaking, everything that exists is an effect that research – or introspection – can trace back to a cause until the procedure finds its destination in a First Cause. These facts entail any number of paradoxes, not least the poet William Wordsworth’s contention, found in his little poem “My Heart Leaps Up” (1802), that “the child is the father of the man”:
Wordsworth averred often in his prosaic self-explanations that his every line of verse belonged to one great conjectural poem such that each smaller poem was but part of a transcendent whole, which could perhaps never be completed in the poet’s lifetime. That one Wordsworthian poem should comment on another should come therefore as no surprise. The few short lines, almost throwaway verse, of “My heart leaps up” indeed suggest much concerning a crucial passage from one of the early books of one of Wordsworth’s most ambitious poems – the epic-length verse-autobiography The Prelude, begun by the poet as early as 1798 but never published until after his death in 1850. In the episode in question, Wordsworth recounts one of the adventures of his boyhood, in the Lake District of Northwest England just below the Scottish Border, the native locale where he spent his childhood and to which he returned to live later in life after the peregrinations of his young adulthood.
Liberty is not the basis of rightly ordered society, as liberals think. Liberty is rather a byproduct of a rightly ordered society.
A society that lacks liberty – that, i.e., contravenes the doctrine of subsidiarity (which mandates the devolution to each organ of the social hierarchy (thus, in the limit, to individuals) all the powers each of them can well handle, or delegate in their turn) – is not just, to be sure. That injustice however lies, not in its lack of liberty, but in the fact that it is wrongly ordered to begin with.
Edmund Alexander “Ed” Emshwiller (February 16, 1925 – July 27, 1990) was a commercial artist and illustrator and later, in the 1960s, an auteur of so-called experimental film. He is notably identified with the science fiction genre, having contributed scores of covers to Galaxy magazine, and other similar periodicals, in the 1950s and 60s. Emshwiller’s illustrations also graced many a paperback cover, as in the case of the Ace paperback edition of John Brunner’s Atlantic Abomination. I have posted Emshwiller’s Abomination (so to speak) previously at The Orthosphere. It is time to display it again. Emshwiller’s painting instantiates the possibilities that lay within the popular and commercial genres of art in the middle of the last century. It is a powerful image with many resonances in the archives of painting and drawing, which, to my mind, speaks deeply to our condition.
I invite commentary on Emshwiller’s image, or indeed on Brunner’s story, his lone foray into H. P. Lovecraft territory, should anyone have read it.
P.S. I call dibs on any That-Woman interpretation of the image.
The Orthosphere yesterday reached 1,000 posts since we began writing here in early 2012. Meaningless in itself, this passage nevertheless marks a milestone. It is fitting then to reflect on how well we have met our original purpose, of providing a traditional, orthodox Christian perspective on the maelstrom ever in progress here on Earth.