The Great Sex Harassment Witch Hunt of 2017 is mostly hitting liberals. It is leaving conservatives largely unscathed (at least so far). Why should this be?
Having an emotional and intellectual appreciation for the sacred is necessary to live well. Without an appreciation for the sacred a person’s attunement to life is severely damaged.
The sacred can be thought of as the appearance of the transcendent in the midst of the immanent; of a slight rip in the curtain separating the two.
A human being, Nature and Beauty can all be counted as instances of the sacred. Mystics seem to suggest that in fact all reality is divine and describe the sacred as shining through the most mundane of objects. Since mystics face the problem of communicating their rare experiences to the rest of us, they frequently make use of poetry. This has the advantage of potentially engaging the reader emotionally, intellectually and imaginatively. The aesthetic experience can be an instance of when people are most alive and a poem, as an instance of the beautiful, can point beyond itself to the divine realm. A realm for which we have an affinity, claims Plotinus, as being our true home.
I struggled for several decades to understand composite wholes (organisms, organs, ecologies, societies, and so forth (not to mention molecules, atoms (in the Rutherfordian sense rather than the Democritean), cells, organelles, hadrons, etc.)) as deriving from and completely explained by the interactions of their constituent parts, until I finally realized that it simply can’t be done. Such “explanations” inevitably invoke the whole they are trying to explain as an obscure feature of their parts. They are, i.e., somehow or other circular. This is why honest and careful materialism *just is* eliminative.
The derivation must run the other way, if we are to understand either wholes or their parts. And once we run the derivation in the proper direction, taking the whole as itself an ontological real independent of its parts, and prior thereto, and furthermore definitive thereof, why then all sorts of vexing problems that simply cannot be solved under the terms of materialist modernism – the mind/body problem, in particular – simply vanish. There are to such ontological holism furthermore all sorts of interesting consequences, that tend to validate both our quotidian experience and the deliverances of traditional supernaturalism.
Some people exhibit an amazing lack of interest in reality, content to imagine living in a wholly invented world. The notion that much of subjective experience is illusory is strongly connected with the beginnings of “modern” philosophy.
Galileo and Locke claimed that only things which are physical and measurable really exist. Galileo argued that primary qualities; solidity, motion, figure, extension and number were really real – being the objective properties of objects and that secondary qualities; color, sight, sound, small, taste and touch did not actually exist per se. They are merely artifacts; products of the sense organs that really have nothing to do with the objects being perceived. They are merely what our brains do when confronted with sensory input and primary qualities.
Richard Cocks and I have proposed to ourselves a summer reading project on the linked topics of aesthetics and kallistics. We invite interested parties to join us, if they like. The reading-list consists of four items chosen because of their germaneness to the two topics, but also because they are relatively short and mainly accessible to non-specialists, such as the two of us. I give these four titles in the order in which we propose to read them. –
W. F. Hegel: Lectures on Aesthetics (1818)
Plotinus: On Intellectual Beauty (circa 250 AD)
Friedrich Schiller: Letters on the Aesthetic Education of Man (1794)
Plotinus: On the Three Initial Hypostases (circa 250 AD)
The curriculum is plastic. Richard and I plan to have read Hegel’s Lectures by the middle of June. We will write up a short summary of our discussion to be posted at The Orthosphere, with an invitation to comment. We plan to have read Plotinus’ On Intellectual Beauty by the end of June, and so on, encompassing Schiller’s Letters and Plotinus’ On the Three Initial Hypostases, which is, notwithstanding its odd-sounding name, also concerned with beauty.
It strikes both Richard and me that beauty is central to the Traditional view of “life, the universe, and everything.” It strikes us both that beauty is increasingly under attack in the postmodern dispensation, which either denies its existence or declares it to belong to the institutions of oppression. We believe therefore that a concerted introductory study of aesthetics and kallistics will be useful to those who participate, especially insofar as it results in a better understanding of beauty as an objective and integral element or character in the order of being and the structure of reality.
The titles given above in bold green typescript are links to online versions of the four items. I will be reading Hegel and Schiller in the convenient Penguin editions (in English translation); Richard will probably be reading Plotinus, as will I, again in the Penguin edition of the Enneads, in the translation by Stephen McKenna and B.S. Page. The Penguin edition, while no longer in print, is easily available in second-hand copies.
On the walk from my office to the train a week ago last Monday, I reflected on the fact that I had all day been curiously alive to moments from my past. In part this was due to the fact that it was my birthday, and people from every era of my life were reaching out to wish my happiness. But other factors were at work, too. I ran into a blog post that linked to a recording of Allegri’s Miserere Mei – one of the most sublime works ever written – and vividly remembered singing it as a boy, and so enacting Heaven. A story I had told my little granddaughter the day before, about the time when I was only four, and went camping with my Dad, and woke up unable to find my way out of the mummy sleeping bag, so that I tried to stand up and get his help, in the process falling down the steps out of the open forest shelter (and almost into the fire he had started), made me chuckle again. So did the memory of her reaction: “Silly Poppy!” I began to remember lots and lots of things from long and not so long ago – some of them tagged (oops!) for later use in the confessional – and suddenly as I walked the moments all crowded in upon me at once. Not in a chaos or a hurry, but as it were quietly, softly.
It was no stampede. Rather, it was a stately pavane.
Suddenly I staggered, thunderstruck by a completely unexpected notion: what if those moments *really were* immediately present to this one? What if I could feel that moment of suffocated terror in the mummy bag as if it were still happening? Clearly, I could: all that I had to do, in order to make that happen, was simply attend to it carefully enough, and without distraction. It might take a few moments of concentration, but if I wanted to I could, I knew, bring back any moment I wanted with as much clarity and intensity as I wished.
Then – this was the strike of the thunder – I thought: “That’s what dreams are like; and it is the way things really are; for, in Eternity, and to Eternity, everything (whether actual or not) is all at once together.”
This article Consciousness: What is it, and Where is it Found? published in the Sydney Traditionalist Forum offers reasons for thinking that though the brain and consciousness are frequently correlated, the brain does not actually generate consciousness. Oftentimes, the facts are not in dispute on this topic. It has more to do with their implications. When, for instance, there are cases of hydrocephalus where 95% of the brain is missing but the person has no cognitive deficits and is actually above average intelligence, the notion that brain mapping will get us very far seems slim; as does the fact of neuroplasticity where parts of the brain get repurposed after a stroke in a case of top down causation.
Placebos and nocebos seem to have mind over matter implications too and their existence was initially strongly resisted by materialist-minded scientists for that reason – meaning, they actually recognized the non-materialist possible ramifications.
Near Death Experiences also suggest that consciousness can exist without brains which is good news for anyone interested in the possibility of an afterlife. The cardiologist Pim van Lommel provides good scientific reasons for thinking that NDEs have nothing to do with residual brain activity during cardiac arrests or resuscitations. Apparently, for instance, manual manipulation of the heart during CPR is physically incapable of pumping enough blood around the body to restore consciousness, even partially.
The article ends with suggestions about the real relationship between minds and brains, and ideas about the nature and meaning of human existence.
Introduction. Readers of The Orthosphere might approach the following essay as though it were an addition to a suite of music-appreciation essays that I have posted at this website. Previously at The Orthosphere, I have commented on the music of Ernest Bloch (1880 – 1959), Eduard Tubin (1905 – 1982), Ralph Vaughan Williams (1872 – 1958), and Howard Hanson (1896 – 1981). Gustav Mahler (1860 – 1911) is by far a more important composer than any of those four despite the fact that each is a splendid and wonderful composer in his own way. I have reason to believe that once, during his sojourn in New York State and on his way to Niagara Falls with his wife, Mahler passed through the small town on Lake Ontario where, in my exile from my native California, I have lived since the fall of the fateful year 2001. A fair number of Mahler acquaintances made their way to California in the 1930s. I knew musical people in California who had known Mahler – or who had known Mahler’s wife or daughter. I knew others who, like me, had come powerfully under the spell of Mahler, whose influence may be heard in certain landmark film-scores, like those, for example, of Eric Korngold. For me, Mahler has been a presence, immediate and personal, since my late teens, when I began to make my acquaintance with his extraordinary symphonies on record. That was the heyday , at the end of the 1960s and the beginning of the 1970s, of the long-playing vinyl album. Usually, the album came with extensive, small-type notes on the reverse of the cover or with a booklet inside the sleeve that was even more detailed than the back-of-the-sleeve essay.
It was possible in Los Angeles in the early 1970s to purchase “boxed sets” of the Mahler symphonies in the so-called Vox Box series – vintage (usually monophonic) recordings offered in three-disc sets for about a dollar per disc. I probably first heard the “Resurrection” Symphony (Symphony No. 2, begun in the late 1880s and finished in the early 1890s) in one of the many recordings of that work made by Otto Klemperer, a Mahler-acolyte and noteworthy itinerant conductor, who became especially associated with Mahler’s “Resurrection.”
The perennial philosophy postulates a spiritual Source from which all being emanates; all is one. It is the contention that there is a structure to reality and this structure matches man’s interiority; his soul. There is a hierarchy of being; body, mind, soul and spirit.
One might add that if love is connection and all is one, then love corresponds to the structure of ultimate reality. In the realm of the Absolute, there are no distinctions; no individuals, no time and no space – just love.
However, I argue in Globalism, Don Juan and the Perennial Philosophy published at the Sydney Traditionalist Forum that in order for love to be made manifest in the realm of the Relative, it is necessary to love individuals; individual people, individual families and individual countries. Liberals make a philosophical and theological mistake in backing globalism which attempts to bypass the particular. This can be compared to Don Juan. A man who loves women must express his romantic love by loving a particular woman. Don Juan, however, attempts to simply bed as many women as possible, treating them as disposable nothings, which is far from love. The deracinated, rootless cosmopolitan likewise has no attachments to any particular country, community, culture or landscape and therefore loves none of them adequately, if at all.
Philosophy and the Crisis of the Modern World is my contribution to a symposium on the topic of identity published at the Sydney Traditionalist Forum. René Guenon criticizes philosophy for generating this crisis. He argues that removing or ignoring the esoteric content of Platonic philosophy resulted in exoteric rationalism which has dominated Western philosophy, certainly since the scientific revolution. Since rationality is not itself generative, but merely analytic, philosophers find themselves with a vacuum where God should be and inevitably head in the direction of nihilism – the unavoidable consequence of postulating a Godless universe.
It is hard to see how a nihilistic culture could sustain itself in the long term. My argument is consistent with these comments by Scott Weidner concerning T. S. Eliot:
Eliot formulated the most basic tenet of his cultural theory, that religion and culture are essentially “related.” <4> In fact, Eliot argued that “no culture has appeared or developed except together with a religion: according to the point of view of the observer, the culture [appears] to be the product of the religion, or the religion the product of the culture.” <5> They might be thought of as different aspects of the same thing; culture was “the incarnation of the religion of a people.” <6> Civilizations which appeared to be secular or humanistic, such as ancient Greece and Rome, were actually religious cultures in decline. <7> Culture could not be preserved, extended, or developed in the absence of religion, nor could religion be preserved and maintained if culture was not. <8>