Hatred Enslaves

When you hate something, you are enslaved by your hatred; and your hatred is a form of idolatry, because it assumes inordinate power in your psychic economy (idolatry is generally manifest in practice as undue attention to something or other – to unjust or disproportionate intentions). Hatred can warp and tweak a man every bit as much as a vicious addiction. What is worse, it can lead him to injure others, directly and intentionally; whereas addictions generally redound first to the addict, and only then to his fellows.

What are the warning signs? If it seems to you that all, or almost all, of the problems in your life go back to the same thing – your mother, your spouse, that lover who spurned or betrayed you, the government, the war, liberals, banks, whatever – then there is a good chance you are idolatrously enslaved. If you often find yourself fulminating about some injury done to you long ago, and unable to let go of it, then you are almost certainly stuck, snared in the toils of hatred: and in rehearsing your wound you irritate and enflame it all the more. Then are you like a man who turns again repeatedly to stumble over a scandal, rather than picking himself up, shaking the dust off, and moving on.

One of the reasons Jesus tells us to love and forgive our enemies is so that we can get free of such obsessions.

Orthodox Panentheism

Panentheism is the notion that everything is in God. It defines itself in contradiction to pantheism. Nevertheless it is a controversial idea, not least because to some it rather smells of pantheism. But in fact it isn’t anything like pantheism. Furthermore, the idea that we live and move and have being in God (Acts 17:28) is perfectly orthodox:

God is in all things; not, indeed, as part of their essence, nor as an accident; but as an agent is present to that upon which it works. For an agent must be joined to that wherein it acts immediately, and touch it by its virtue … therefore as long as a thing has being,, God must be present to it according to its mode of being. But being is innermost in each thing and most fundamentally inherent in all things since it is formal in respect of everything found in a thing … Hence it must be that God is in all things, and innermostly.

… Although corporeal things are said to be in another as in that which contains them, nevertheless, spiritual things contain those things in which they are; as the soul contains the body. Hence also God is in things containing them; nevertheless, by a certain similitude to corporeal things, it is said that all things are in God; inasmuch as they are contained by Him.

-  Summa Theologica 1.8.1

Ignorance, Responsibility, Forgiveness

Why does God forgive our sins? Why doesn’t he hold them against us? Why, indeed, has he paid for them himself?

Well, he’s omniscient. So he knows why we sin. Furthermore, he knows full well that we don’t know why we sin, or even (often) that we do sin. He said so from the very cross where he hung in the agony of his forgiving.*  Having shared in it, he knows our weakness.

The real question, then, is not why God in his infinite goodness and mercy, his boundless compassion and sympathy, his perfect comprehension of our predicaments, forgives us who are so confused even about the springs of our own acts (let alone his). How could it be otherwise, with such a being? No, the question is why we sin.   Continue reading

The Liberal Cannot Stop Dancing

Long long ago, in another, an antediluvian world, way back in 2003, indeed so long ago that it was before Zippy Catholic became Zippy Catholic, he came up with the notion of the Hegelian Mambo in a comment thread over at VFR. This at least is how I recall that it happened. Zippy can correct the record, if he wishes. The basic idea is that liberal culture – composed as it is of left liberals and right liberals, of “progressives” and “conservatives” – must move always leftward: two steps left, one step right, or as Zippy put it:

Thesis step to the left,
Thesis step to the left,
Grab Antithesis on your right and step to the left,
Twirl around
cha cha cha

And step to the Left…

The rightward steps are feints only; they are accomplished via Auster’s Unprincipled Exceptions, and are entertained or undertaken only to obscure the absurdity of the two leftward steps.

The Hegelian Mambo may be understood as a repeated gyration of the liberal as he slides like a snowboarder down the Slippery Slope. It helps him keep a precarious balance, preventing his immediate crash. Thus it enables his continued steady progress toward the abyss.

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The Insatiable Maw that Devours Men & Nations

Some habits can be relatively benign, even when addictive: caffeine, the athlete’s highs, haute cuisine, tidiness. A benign addiction to coffee can tend to its own daily limit, where the marginal cup of coffee decreases the sought after acuity of thought that motivated the habit in the first place. And you can only run so many miles every day without crippling your ability to run.

Some habits – as prayer, music, discipline, training, courage, thoughtfulness, care, attention, gratitude – are virtuous, and incline us more and more to virtue in every department of life. Virtue is in itself, and in all its varieties, an addictive pleasure, that tends to the general increase of virtue and to the correction, harmony and vim of the whole organism. The virtuous addiction to prayer, for example, tends to permeate life, integrating, settling, and healing it.

Benign addictions then are self-limiting, while virtuous addictions salve and ennoble the whole person, more and more. Both sorts tend toward balance, toward what the Greeks called krasis – the just mixture of ingredients in a mixing bowl or Receptacle (a krater).   

But many addictions catch the addict in a vicious positive feedback loop wherein ever stronger doses of the addictive pleasure are needed in order to reproduce its characteristic hedonic effect. Eventually the doses, and the need for them, grow so large as to be all-consuming, toxic, and so eventually lethal, somehow or other: to the body, the balance sheet, the career, the family.

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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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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 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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