CS Lewis is a genius and a prophet: That Hideous Strength continues its uncanny prediction of our present predicaments. Last time around, our adversaries nominated Fairy Hardcastle for the Presidency. This time, they propose Deputy Director Wither: Continue reading
Kurt Gödel was a Platonist, logician and mathematician who developed the intention of making a profound and lasting impact on philosophical mathematics. His next task was to think of something! Amazingly, at the age of twenty five, he achieved his goal, publishing his incompleteness theorem.
A good friend of Albert Einstein’s, Einstein once said that late in life when his own work was not amounting to much, the only reason he bothered going to his office at the Institute for Advanced Study at Princeton was for the pleasure of walking home with Gödel.
John von Neumann wrote: “Kurt Gödel’s achievement in modern logic is singular and monumental – indeed it is more than a monument, it is a landmark which will remain visible far in space and time. … The subject of logic has certainly completely changed its nature and possibilities with Gödel’s achievement.”
While at university, Gödel attended a seminar run by David Hilbert who posed the problem of completeness: Are the axioms of a formal system sufficient to derive every statement that is true in all models of the system? Continue reading
The more you can attribute blame for some bad thing to others, the less blame you need to shoulder yourself, and the less guilt you then need to suffer. And as guilt lessens, so does the costliness of the personal sacrifice adequate to its expiation.
Orthospherean Dale Nelson commented on my recent post about That Hideous Strength:
Interested readers can find my old commentary on That Hideous Strength [at Bruce Charlton’s Notion Club Papers, Bright Lights Under the Shadow of the Hideous Strength: The St. Anne’s Household — and Our Own Households.] Printed, it runs to about 60 pages including its appendices. It could use some revision but I think there is a lot of good material in it. It was originally prepared as a paper for a Christian retreat in rural Wisconsin. If anyone reads it and would like to discuss it, could The Orthosphere host that discussion?
That Hideous Strength is indeed an inspiring work, and my paper provides some leads for further reading.
Who has read and remembers That Hideous Strength – of the gigantic oeuvre of CS Lewis, the capstone, masterpiece, and summation – and who has lately followed the news in the alternative media must have noticed a horrible semblance of these last weeks to the gathering storm that novel so masterfully presents, of good and evil human, natural, and supernatural rising to a tremendous pitch of intensity and power as they drive each inexorably to a titanic, shattering battle. I do not mean here to specify all the parallels, but they are almost all there: corrupt government agencies with noble sounding names and ends that work in fact deep evil; a cruel fat sadistic lesbian harridan, plaything and willing instrument of obscure Satanic masters; inner circles within inner circles, each more vicious and twisted than the last; sexual sin run amok; young victims; hubris on a vast scale, pretensions to a Babelonian New World Order and a New Man; nominalist obfuscation, nihilism and relativism; sophistical professors and rotten priests; contempt for all that is good, true and holy, old and homely, right, simple, and sweet, or even simply and honestly rational (all in the name of rationality) – the whole nine yards. And arrayed against these Powers, a pitiful few doughty hapless writers and scholars, talking mostly to each other in a remote corner of the world of what is good and right, true and holy, strait and wise, solid and reliable.
Analytic philosophers either accept or regard as perfectly reasonable two philosophical contentions that violate logic and common sense: determinism and the denial of consciousness. Arguing for determinism implies free will and in denying the existence of consciousness the philosopher is using the very thing he says does not exist. In this article published by the Sydney Traditionalist Forum, I argue that this is a result of certain interesting psychological and emotional deficits, a commitment to materialism and atheism, the “philosophy as the handmaiden of science” notion and the very methods and approach used by analytic philosophers. These methods include conceptual analysis and arguments considered as words on a page or monitor – looking at internal coherence and validity – but overlooking the reflexive implications for the person doing the analysis.
This results in risible performative contradictions; a notion absent from the logical toolbox of analytic philosophers as far as I know.
We are pleased to offer another guest post by blogger Mark Citadel.
In Gustav Aulén’s 1931 book Christ the Victor, he writes, “the work of Christ is first and foremost a victory over the powers which hold mankind in bondage: sin, death, and the devil.”
Such a concept is unsurprisingly alien to most Western readers who have for so long been believers in a very different theory of atonement, that is, what exactly occurred at the metaphysical level during our Savior’s crucifixion. While Aulén’s theory would not have been at all controversial before the turn of the first millennium after Christ, when the east and west were divided, the western portion of the Occident was heavily influenced by the works of St. Anselm of Canterbury and his book Cur Deus Homo?, which was published in 1097. It’s important we understand what this model puts forth.
Below is a link to an article by Richard Cocks in People of Shambhala on the topic of emotions and modernity.
The most worldly man I know, brilliant, effervescent, wildly gay (in both senses of the word), generous to a fault, impishly funny, cynical and compassionate, utterly depraved, abandoned in and relishing his slavery to sins – sins that soon killed him – was chatting with me once long ago about a mutual acquaintance, who had surprised all of us who knew him by moving on the spur of the moment to New Orleans. “Seems like something out of the blue,” said I. “He’s pulling a location,” said he. I looked at him quizzically. “It’s an AA term,“ he explained, “for a standard move addicts make shortly before they hit bottom. They try to solve their problems by changing their location – moving to a new town, far away. They figure a fresh start is all they need to get off on the right foot, and stay on the right track. It never works. Their problems have nothing to do with where they are living, or the other people who happen to live there, or who don’t live there. It never, ever works. Sometimes you have to pull two or three locations before you figure out that nothing’s better in one place than it is in any other, and the problem is located in you. He’ll be back.”
So he was, indeed – stone cold sober, thanks be to God, at least for a while – right about the time my interlocutor began to succumb to AIDS.
That God is eternal does not mean he is not also in time. There is no contradiction between the two modes of being; if there were, then there would no way to have temporality in the first place; for, since eternity is prior to time, time is happening in eternity, and is fully limited by and conformed thereto.
So, God responds to us in time, just as we respond to each other. His response is happening in time and in eternity – in time, which is an aspect of eternity. So Jesus is in time as we are, but he is also consciously eternal. The Incarnation happened before all worlds because all worlds happened before all worlds. The happening of worlds is a procedure of eternity.