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 Unconscious Girds for War

Something in the air has just in the last few days changed. It has at least changed in the air of me – in my spirit. And if it has changed in me, then it must have changed in the hearts of many millions of men like me.

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Reaction at First Things

An essay by Nathan Pinkowski at First Things analyzes the resurgence in France of traditionalist Reaction, personified by Marion Maréchal-Le Pen. It gives more, and more explicit, evidence that the formerly exhaustive hegemony over the categories of latter day political discourse of the spectrum from Left liberal to Right liberal has begun to tilt. The appearance of the essay in First Things – a bastion of Right liberalism – would seem to indicate that the classical liberalism of the religious Right by whom and to whom First Things is written has begun to undergo – not to suffer, so much as to enjoy – the radical shift of orientation that arrives with the realization that there is an altogether different axis of political categories, that is orthogonal to the spectrum from communism on the left to libertarianism on the right, prior thereto, and superior.

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Fixing Popular Legislature

As there is always a king of some sort, so is there always a popular legislature of some sort. Whether or not there is an *ostensible* House of Commons, there is always an *effectual* House of Commons (as mediated through their Lords, if in no other way (this, in exactly the same way that even in the absence of women’s suffrage, the interests and judgements of women are politically reckoned via their patriarchs)). And the problem with popular legislatures is that they are ever prone to enact legislation that imposes costs upon the whole polis to the benefit of but a few.

It’s a design problem. Legislatures are commons. They establish a positive feedback circuit, under which it seems to become rational (at least in the short run) for the legislature to vote itself ever more goodies at ever diminishing apparent marginal cost – and at ever increasing real marginal cost. So uncorrected legislatures ever tend toward economic and social disaster. To correct the circuit design, the feedback must be negative. It must be closed, so that costs bear upon those who benefit from them.

So, tell me what’s wrong with this notion, that came to me the other day like a zephyr unbidden: let the whole cost of any legislation be borne only by those districts whose representatives voted for it.

You want freeways? You pay for them. So far, so uncontroversial, perhaps. But then it gets interesting. You want welfare? You pay for it.

My main worry is that under such a system, federation would simply dissolve. Is that a bad thing? I’m pretty sure it isn’t. Subsidiarity, you know. This design constraint would force the local solution of local problems. That might actually end up making federation easier, when it came to problems of federal scale.

Just a thought.

Philosophical Skeleton Keys: Archetypes, Forms, & Angels

Ockham comes in for a lot of criticism around these parts, the poor honest earnest man. And not unrightly, perhaps, given his (largely innocent and inadvertent) role in the incipience of the prevalent modern nominalism that has gutted the West (he was not really much of a nominalist, as we think of nominalism these days). But in most things he was on target (this is true of all heretics, scoundrels, sinners, and fools (or else they’d die before they could do much damage, understood by their contemporaries as mere silly kooks)). Most of all, he was right in respect to his famous Razor, which more than any of his other immense contributions to human thought will surely warrant his everlasting renown – his status, shared with only five or six other philosophers, as a household name (at least among those who consider themselves somewhat educated). Even men who know nothing else whatever of epistemology or philosophy of science have some notion of Ockham’s Razor. His Principle of Parsimony is perhaps the most important operational, practical principle of thought (the Principle of Sufficient Reason, e.g., is by contrast ontological; or again e.g., the Principle of Noncontradiction is logical; and so forth). It is the whole basis of American Pragmatism, which is to say, of the philosophy of science universally presupposed in the practice of professional scientists. It is followed in its pragmatic importance – opinions differ about their proper order – by the Principle of Elegance (the more beautiful theory is more likely to be true) and the Principle of Adequacy (theories must adequate to the entirety of their proper domain). I would add also the Principle of Serendipity – as I here now decide to name it, not knowing how other thinkers might have done so: the principle, i.e., that a true theory is likely to explain more things, and they unsuspected things, than we had looked for it to explain – things that, i.e., are outside its (expected) proper domain (huge swathes of mathematics, e.g., turn out to exemplify the Principle of Serendipity).

Ockham, then, God Bless him: All else equal, that theory is best which is simplest – which postulates the fewest types of concrete entities.

So then: what about the Platonic Forms? Ockham’s Razor – a native, chthonic tendency in my thinking from infancy – bugged me about them from the first moment I read of them. What the heck are they? Are they a different sort of thing than the things of this world? What’s the Platonic Realm, for Heaven’s sake? Where is it? How does it interact with our own? If it does interact with our own, then isn’t it really integral with our own? If so, then what sets the Forms apart from their contingent instantiations here below? What does eternity have to do with creaturity?

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The Arms Race to the Degenerate Bottom

The race to the degenerate bottom is not steady. On the contrary, it always accelerates; for, it is an arms race.

You can see this with any medium that depends for its survival on the attention of many minds: advertising, entertainment, journalism. All outlets of such media compete with each other for attention. The one that is the most extraordinary wins the competition. So the competition is to discover which outlet is the most abnormal, thus attractive of notice. Whatever was the most abnormal during the last round must be surpassed in the current round in order to gain notice: the most abnormal recent instance resets the bound of normality.

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Moloch is But a Vassal of Our True Enemy

Back in 2010, I commented to a post at VFR:

Nominalism is satanic, I’m telling you. It’s a device to destroy man. Convicted nominalism has to end in suicide, whether cultural or personal. If there are no transcendent values, but rather only and merely our own personal, private preferences, then our personal private preferences are false to facts. This is a little tricky to see, until we draw the analogy to the schizophrenic. The schizophrenic’s impression that there are black helicopters pursuing him are peculiar to him. The black helicopters are not really there. So we understand that his impressions are illusions. But nominalism says that the values we apprehend in things and people and activities, like the black helicopters, are not objectively real. And this means that our feelings of value are—just like the schizophrenic’s black helicopters — hallucinations. They are false. Nominalism says that there is in reality no value out there to be had.

But to say that there is no value really to be found in the world is nihilism. And the consistent nihilist, who has the courage of his convictions, cannot believe that his own life, or anyone else’s life, or the life of his nation, are worth a hill of beans. So he cannot find any way to defend them—none at all. And this will result in death, one way or another, even if only through the sheer lassitude of utter ennui.

I thought at the time I sent that comment to Lawrence, God rest his soul, that in characterizing a school of epistemology as satanic I was perhaps engaging in a bit of rhetorical hyperbole. Firing for effect, as it were.

But then, the other night, I was reading An Exorcist Explains the Demonic: the Antics of Satan and His Army of Fallen Angels, by Father Gabriele Amorth, SSP. Father Amorth was for many years the exorcist of the Diocese of Rome. I read the following passage from his explanation of Satanism (beginning on page 30):

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To Make All Things New

You can’t make all things new until you get rid of all the old things. To make all things new is to remake them from the get go, and from the bottom up, totally, without a jot of remainder. New wine, new wineskins.

So, you’ve got to get rid of all the old wineskins.

This is what is meant by, “First, let’s kill all the lawyers.”

This or that reform here and there is not good enough. You can’t expect to make progress against Moloch, the devourer of children, by means of marginal moves, tactical moves, polite moves. No. You must attack him directly, and totally, as Scipio Aemilianus did. Destroy him utterly, and salt the fields where his worshippers farmed, and pollute their wells.

Delete him from the Earth. Then, and only then, might Rome and her ways prevail again for a time.

Then only might there some day arise a mightily sagacious Bishop and Saint in Hippo, that suburb of Moloch’s Carthage.

The Scandalous Fascination of Latter Day Public Life in the West

Back in April of 2015 I whinged on about the stupefying boredom of latter day public life in the West. Thanks to the extraordinary depredations of the Obama years, things seemed then inexorably locked in. The Overton Window was doomed to move ever leftward, ever more rapidly. There was not even going to be a Hegelian Mambo anymore, but just a long smooth depressing slide into oblivion, as if a morphine drip were gradually dialed upward, and the body politic fell more and more deeply comatose.

Then, in June of that year – just two months later – Donald Trump declared his candidacy, and then a year later Britain voted to leave the EU.

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The Two Sorts of Boys

There are two sorts of boys: those who cry wolf, and those who cry that the Emperor is naked.

The former raise all manner of false alarums for the sake of the attention they will garner. Their signals are empty, and vain; the virtue they signal a sham. They ruin the social function they were deputed to perform. And they end despised by all the people, ignored, and at last themselves eaten, devoured in the bewilderment visited upon them by the people in recompense of their falsity.

The latter speak the simple truths that no one had wanted to hear. They open people’s eyes to reality – not because they want anything for themselves, but because for whatever reason they are not afraid of what everyone else fears, or of the consequences to themselves of noticing it publicly. They are *very* impolite. They end beloved of all the people.

I leave it as an exercise for the reader, to sort our public figures into these two types.