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:
In Matthew 22:21, Jesus is quoted as saying “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” in response to the question as to whether Jews should pay taxes to the Romans. This points to a tragic aspect of human existence and that is the need for social organization, and social organization involves lies and coercion. Human history is an appalling resumé of scapegoating and murder. The world of Caesar is the exterior world ruled by determinism and the absence of divinity. At most, signs and symbols of divinity intrude upon us and give us respite from brutality. Sigmund Freud pointed to the ways in which social reality constrains our wishes and desires, but he could only identify motives from below, the sex drive, the death wish, etc. Thus, he was unable to comment on the ways in which our spiritual nature is frustrated by social existence. Spiritual aspiration drives us too. In a compromise with phenomenal reality, we find it necessary to punish and imprison murderers and sadists when, spiritually speaking, they have already organized their own prisons of hatred and loathing. The entirely non-spiritual desire for revenge which factors into the justice system has even caused us to imagine God the Father creating an eternal hell – the existence of which would mean the failure of God and a limit to his desire to forgive, and an end to the possibility of redemption. As Berdyaev points out, we project sociomorphic items like Judge, Punishment, Lawmaker, Ruler, onto God – importing social categories relating to the fallen world around us into ultimate spiritual matters. Continue reading
My prediction in 2013 that the androsphere was ripe for conversion to Traditional, orthodox Christianity, or else to nothingness – are there any real alternatives to these two ultimate destinations, ever? – was controversial. Our friend Dalrock was then already one of the three or four most important sex realist bloggers, and wrote from an overtly and stoutly conservative Christian perspective (his guest post here is the fifth most read in our history). And there have been other like-minded bloggers in the androsphere. But most of that sphere was then dominated by purely secular pick up artists, interested to understand the sexes – especially the female sex – only as a way to manipulate as many women as possible into fornication of some sort. So my prediction met with a fair degree of skepticism.
To be a traditionalist is to wager that millions of lives already elapsed have tested most notions better than any one of them might, and have found that certain notions work better than others, and are therefore likely to be true.
To be a traditionalist then is rather like being an adherent of passive investing, which adjudges the project of beating millions of other intelligent, informed and educated investors and traders – or, in respect to any given security, at least several hundred such – to be a fool’s errand.
NN Taleb puts it bluntly in a recent tweet:
Let me rephrase for the slow at getting it. If you do not treat Tradition as (high dimensional) “experience,” you stand against science and statistical significance – the spine of experimental science.
What has worked 1010 times >>> some psych paper with 60% replication error.
Have you stumbled upon some heterodox insight about this or that topic in theology – which is to say, of the science of the Ultimate? Continue reading
This might be an “Upstate Consolation University” item — but I am too lazy to write it. Soviet-era cinema is ideologically tendentious , but not so ideologically tendentious as contemporary Hollywood or the 24/7 indoctrination of college students in “wokeness.” Bread = Life. Missing the wine, the filmic excerpt is almost Christian. The song-sequence is remarkably undiverse. Bravo! The women are attractive, in a proletarian way. There are no “transgender” people in the scenario. I prefer this film to the latest Star Wars. Exchange grain for toilet paper and it makes perfect sense. Toilet paper is something that people need, after all. Now this post might well be an instance of writing as revenge. I want revenge on the whole so-called higher education system. I want revenge on administrators. Dalrymple (whom I admire) writes about complainers. I am an ultra-plaintiff. Viva the Kuban Cossacks! Enjoy the concerts below. —
PS. If you click on the “play” icon in the center of the video image, you will be told that this video is unavailable on this website — God knows why. You must click on the “watch on YouTube” function to see it. In case that doesn’t work, here is the URL: Song of the Harvest [.]
[A Short Preface: I first delivered the following essay as a keynote address on the occasion of the fourth annual conference of the Association of Literary Scholars and Critics, in New York City, in the fall of 1999. It subsequently appeared in a number of Modern Age, the ISI quarterly. Some of the references are, in 2020, a bit dated, but nothing has changed essentially since the end of the last century – except that what was bad then has only gotten worse. I have rewritten the essay a bit, but have made no attempt to update the references in sections III and IV.]
This essay attempts to set out the basic or better yet the deep justification of the traditional curriculum. That phrase, “the traditional curriculum” means, of course, the Greek and Roman classics, the Bible, Dante, Shakespeare, Cervantes, and select items from modern and national literatures. The list in Harold Bloom’s study of The Western Canon (1997) is perfectly acceptable. “The traditional curriculum,” it must be added, also implies the basic training in literacy that comes before any acquaintance with the classics, or with a literature of any kind. It is worth remembering that alphabetic literacy, the precondition of literacy in the larger sense, constitutes a recent development in the half a million years or so of incontestable human presence. The literary tradition is the cumulus of a particular type of intellectual activity that first became possible less than three thousand years ago in Syria and the Levant and, a bit later and rather more pronouncedly, in the Greek cities from Ionia to Magna Graecia. Just how much this activity differed from anything else that human beings had ever done these paragraphs shall attempt to indicate. That the alphabet itself might be, in its way, the first great work of literature in the Western Tradition is not a thought that most people are used to thinking. Yet there could well be a pay-off in contemplating the ABCs in just that light. Like poems and dramas and novels, the alphabet imposes a wholly artificial order on an element, speech, of human experience and therefore puts that element in a new and unprecedented perspective. The confrontation with poems and dramas and novels is a continuation of the confrontation with what the letters and their combinations reveal about the distinguishing human trait, language. One begins, then, at the beginning.
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.
Michael Praetorius (1571 – 1621)
The poet and fantasist Clark Ashton Smith (1893 – 1961) wrote in a sonnet of “enormous gongs of stone,” of “griffins whose angry gold, and fervid / store of sapphires [were] wrenched from mountain-plungèd mines,” and of other exotic artifacts that exist in a long-lost provenance, inaccessible except in dreams or by ecstatic witness. Contemplating the vision, and beseeching the reader in his opening line, the monologist of Smith’s verses asks the portentous question, “Rememberest thou?” Ah, remembrance! Plato’s “unforgetting”! Smith called his poem “Lemuria,” after the fabled counterpart in the Pacific Ocean of Plato’s Atlantis, the far-famed and foredoomed continent, home to a high but wayward civilization, which vanished beneath the waves in a great and world-implicating catastrophe some twelve thousand years ago and more. According to the claim, Atlantis leaves its traces in such geographical entities as the Canary Islands, the Azores, and the submerged Mid-Atlantic Range. Lemuria’s fragments, as enthusiasts purport, consist of the scattered atolls of the South Pacific, their enigmatic monuments, as at Ponape or Easter Island, and a tissue of myth that the poetic sensibility might cherish, but that stern rationality dogmatically and erroneously dismisses. Rational or not, plausible or not, the Legend of Lost Lemuria, like the Legend of Lost Atlantis, speaks to a need – or rather to a gnawing hunger – that afflicts certain rare souls who find themselves stuck against their will in the modern world: To believe in the fabled, in the scientifically unsanctioned, and in the remoteness-cum-greatness of a past age, very nearly lost to memory, that mocks the modern pretension of omniscience. The allure of Lemuria, like the fascination of Atlantis, responds to the vapid parochialism of the so-called rational world’s ultra-conceited self-perception.
The story supposes Lemuria to be as old as Atlantis (although the precise measure of its age varies from author to author), but, as a story, Lemuria post-dates Atlantis by two and a half millennia. The notion of Atlantis – the island-continent beyond the Pillars of Hercules whose people, grown decadent and greedy, attempted world-conquest only to suffer heavenly chastisement in a cataclysm that obliterated them and their homeland – goes back to the previously mentioned Plato (428 – 347 BC), the greatest of Greek philosophers, a metaphysician, and a visionary. In Plato’s linked dialogues Timaeus and Critias, the tale of the Sunken Continent figures centrally. Plato offers the Atlantis narrative as a “likely story,” whose meaning remains within the realm of symbols and whose imagery the reader should take care not to interpret literally. Nevertheless, the tendency since Plato, especially in the late Nineteenth Century and again in the early Twentieth Century, has been to take it literally. As for Lemuria, it only becomes a topic in the Nineteenth Century in a proposal, indeed in a scientific one, put forward by zoologists and ethnographers to explain otherwise inexplicable uniformities in the zoology of the Pacific archipelagos and in the myths and legends of their people.
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.