Doubly Mendacious Shepherds

It’s not just that our shepherds cry wolf when there is no wolf. They do so all the time, of course, and it is in them quite a wicked dereliction of their duty. But in these latter days we mostly ignore their specious turmoils. So inured are we now to their falsehoods that they must bark more and more loudly just to get our attention.

That they falsely howl wolf is bad enough. But it is not even the half of their treason. For, they also stubbornly insist that the wolves really present among us, ravaging the flock, are not there, or are not really wolves – or, worst of all, that we ourselves are the wolves.

How long before the sheep realize that the shepherds themselves are numbered among the wolves? Will we awaken to our danger before we reach the lip of the abyss toward which they now herd us?

Nominalism on Steroids

If as the libertines insist sex has no inherent meaning of its own regardless of what we might think, then it can mean “only” whatever we happen to think. Say with modernity that it were so. In the first place, then, a sexual act that had been at first understood by the participants as agreeable, and indeed urgently desired by all of them, might later be understood retrospectively by one or another as rape (or vice versa, for that matter); and no assessment of its sexual meaning at any time, by any one, could be rightly construed as in any sense true. But in the second, the inherent meaninglessness of the sexual act would entail the utter vacuity of the term “rape,” as denoting a peculiarly sexual crime. Rape would then be an empty category, and reduce to the more basic, asexual category  of assault.

But assault is likewise vulnerable to a similar nominalist reduction to morally meaningless contact: not inherently problematic, but only subjectively so. I.e., not really problematic at all. It’s just atoms meaninglessly hurrying about, nothing more.

Under a nominalist epistemology, no juridical procedure then can ever arrive at a verdict that can be properly characterized as such – as, literally, a true speech (vere dictum). If there’s no truth about acts in the first place, such truths cannot be apprehended or spoken of, nor therefore may there be any justice done about them. But if justice be impossible, so is society. All that is then available to us from each other is war.

Not that there’s anything wrong with that!

Pulling a Location

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.

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Article of Interest

Michael Presley’s essay “Sorcerers and Warriors: The Initiatic Journey in Chinese Mythology” is currently the featured article at Angel Millar’s People of Shambhala website.  It will be of interest to readers of The Orthosphere.  Presley explores the Traditional meaning of two important Chinese folktales using an exegetical framework based on Marshal McLuhan’s theory of oral narrative.  Presley is interested, not only in the canonical narratives, but also in their recent adaptation to cinema.  The article is here: http://peopleofshambhala.com/sorcerers-and-warriors-the-initiatic-journey-in-chinese-mythology/[.]  Presley’s knowledge of Chinese film, in its historical depth, is especially noteworthy.  I have been the beneficiary of it for a number of years.  Chinese cinema has long since surpassed Hollywood in the technicalities of film making and more than that, contemporary Chinese film is a department of moral narrative — a thing now entirely foreign to the American movie industry.

A Father’s Advice to His Son on Becoming a Man, Part Three: Love and Marriage

But first, we conclude the discussion at the end of the previous post:

Character

 Let’s understand that word “character.” When it refers to human behavior, character is the way you habitually behave. It doesn’t just mean how you behave some of the time, when you try hard to do something you don’t usually do. Instead, it means the way you naturally react to a situation. It’s the way you usually behave. For example, if you’re habitually lazy, this doesn’t mean that you never work hard. It means that it’s your habit to avoid work whenever possible, and it takes a great effort for you to work hard.

Maybe it doesn’t need to be said, but being habitually lazy is a very bad habit to have. Lazy people don’t achieve much in life, they rarely get what they want (unless they only want to be left alone), and other people don’t respect them. You should not want to have a lazy character.

And notice that character is based on habit. If you act lazily often enough, laziness becomes your habit. And when it becomes your habit, then you will either have to fight hard to change your character, a battle that will take a long time and much energy, or else you will just remain lazy for the rest of your life, and you will then be a failure.

And what can be said about laziness can also be said about the other bad character habits: greed, anger, impulsiveness (the inability to control your desires), pride (the desire for others to honor you), envy (the hatred of others for having what you want but don’t have), and so on. Once you have these habits, they are very hard to break, and they drag a man down to destruction. To be a good leader, a good man, you must have self-discipline so that you can control your bad habits and strengthen your good habits.

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Reversion to the Mean

If there is a real world, and if it is consistently ordered, and if this consistent orderliness extends to the living portion of that world – these being the de minimis foreconditions of any sort of life whatsoever – then there must be some basic set of policies best suited to the lives of humans as we find them in the world as it is. Such is the proposition at the crux of philosophical Traditionalism, and of all the unconscious chthonic traditions that arose of old and organically from the practice of life, and were one day noticed and then taught by priests and sages. It is obviously true; it cannot but be true.

The Decalogue is the palmary exemplar of that basic set of policies. It is the quintessential answer for man, and so of man, to the Natural and Divine order. In and by it ordered, man fitly meets his environment – his world, and its God – and, as thus meet thereto, is rendered himself fit, so to fare well, and happy, healthy, numerous, and prosperous.

Any deviations from those policies then are in comparison to following them somewhat disadvantageous; so that we should expect deviants of any sort to find their purposes frustrated, their prosperity and health vitiated, their lives shortened and their reproduction hampered, at least at the margin. And so it is indeed. Deviations are then all self-correcting, sooner or later, as dooming deviants to relative poverty, disease, barrenness, unhappiness, and failure.

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The Structure of Reality is the Structure of Revelation

This essay follows a previous one on the relation of education to faith; it is the second of three essays intended to critique the prevailing modern worldview of the West’s ubiquitous liberal regime by demonstrating the narrowness and insipidity of liberal views. I argued in “The Structure of Education is the Structure of Faith” in favor of several pre-modern ways of viewing education. I rehearse that gesture again, this time in respect of the prevailing modern sense of the encompassing reality in the context of which people must live their lives. A third essay, following this one, will deal with memory considered as an institution.

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The Structure of Education is the Structure of Faith

Thomas F. Bertonneau

This is the first in a series of three essays intended to critique selected aspects of the prevailing modern worldview of the West’s ubiquitous liberal regime. In the present essay, I am interested in the prevailing modern view of education; I argue that various pre-modern ways of understanding education address their topic with a good deal more penetration than that achieved by the modern view, which tends to insipidity. In a follow-on essay to this one I will address the question how revelation is related to reality; a third essay will devote itself to a discussion of memory considered as an institution.

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The Proper Terminus of Any Science

Explanations, and the understandings they mediate, must all terminate (at least in principle) upon *some singularity or other* if they are to hang together – if they are to succeed as explanations by satisfying our urge to understand. This is as true for explanations of singular phenomena as it is for explanations of regularities. Science then, of any sort, has no alternative but to adduce some singularity or other as the original fact or truth at the basis of all others. The terminus ad quem of the scientific project must be an account of the terminus a quo of all things: a terminal singularity. This, whether the posited singularity be a historical event such as the Big Bang, or a fundamental equation that can work as a Theory of Everything, or what have you.

But only one sort of terminal singularity can ultimately succeed – not at completing inquiry, for (per Gödel) that completion is not possible to finite beings, but rather at satisfying them that things cohere intelligibly. Only one sort of terminal singularity can set the scientist’s mind finally and fully at ease.

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