If you haven’t noticed already, our own Bonald is once again posting actively (though not, thankfully, exclusively) at Throne and Altar and has burst out of the gate with a series of characteristically excellent posts. See this one for his rationale about restoring the blog. Go check it out, and if you haven’t visited before, please do avail yourself of the really excellent essays he’s posted there.
Here’s something closely related to my last post. At the Atlantic, Ann-Marie Slaughter calls us to commit ourselves more fully to the feminist dream: more public day care so that women can spend their days self-actualizing in an office while their children are raised by paid professionals. Sunshine Mary isn’t buying.
[...] The best option, both for individual children and for society as a whole, is high-quality, affordable day-care, either at the workplace or close by. High-quality means care provided by trained professionals who are specialists in child development, who can provide a stable, loving, learning environment that can take care not only of children’s physical needs but also provide stimulation and socialization.
Day care workers do not love the children they care for. They may care about them, but they do not love them; it is dishonest and denies human nature to claim that they do. Should children spend fifty hours per week with someone who does not love them? Only a very sick society would choose this, but Mrs. Slaughter is fully on board with it.
I just saw this map (here’s the post in which it is embedded) of anti-liberal blogs at Habitable Worlds, and it’s pretty cool. At least at a quick check, both the groupings and the connections seem about right. Presumably, the Orthosphere would be placed in the middle of “Christian Traditionalists” (hereafter “CTs”) with no connections to other groupings. The map has an obvious focus on secular reactionaries–not that there’s anything wrong with that. It is obvious that CTs are the cluster least integrated with others. This is to be expected, given that the various groups of secular reactionaries aren’t separated by any sort of deep philosophical differences from each other the way they all are from us. The map correctly shows some CT sites leaning toward manosphere/femininity territory. One might have expected us to blend in seamlessly with the Christian manosphere, but if you read their blogs like I do, you know that they despise us. A tighter connection to the “Political Philosophy” cluster might be an unrealized possibility. Our goal is 1) to be right and 2) to make our arguments strong and interesting enough that we can seed ideas among the wider class of people disaffected with the modern world.
A fascinating discussion on the sacrament of marriage is being hosted over at Zippy Catholic (see here, here, here, and here). The question at hand is whether modern ideas about marriage (i.e., its indissolubility, exclusivity, unity, and openness to children) are sufficient to render most modern marriages sacramentally invalid. Zippy comes down on the positive side, arguing that, whatever arrangement they’re consenting to, a couple who believe they can divorce and remarry in case of adultery certainly aren’t consenting to marriage.
Great article at Culture Wars. I agree with all the major points. Secularists were never interested in dialogue with us. Jacques Maritain made a complete ass of himself trying to suck up to Paul Blanshard. Catholic intellectuals betrayed their ethnic subcultures in the name of anti-racism. They never realized the importance of the sexual revolution or how seriously our enemies take it. The intolerance of the philosophical guild helped minor academics successfully purge Thomism from Catholic philosophy departments. Here’s how far it’s gone:
While this is not in the book, if we turn to Notre Dame, in 2005, Edward Manier, much in the same way that Louis Wirth did at Chicago in the 1930s, led an effort to address what to his mind was cause for great concern: “there are four Thomist adjuncts teaching introduction to philosophy in the department.” The department initiated a year-long review of the syllabi of those Thomists, to make sure they were teaching philosophy in a way that was consistent with the standards of contemporary academic philo-sophism. In essence, Manier and his colleagues wanted to be sure that classical realism keep its place in the intellectual catacombs of the 21st Century.
American Catholics will recognize many of the names in this story: Jacques Maritain, Etienne Gilson, Mortimer Adler, Yves Simon, Ralph McInerny,… Our Catholic readers will definitely want to check it out.
And the big problem, or mystery, is that 1968 happened most everywhere. There was a ’68 in France, in Germany, in the U.S., in Mexico City, in Japan, and even—one could say—in Prague. There were smaller eruptions in England, in Canada, in Italy, etc. In each of these countries, the political narrative focuses on pretty much local concerns: In the U.S., it is a matter of racial justice and the Vietnam War. In Germany, it is a matter of the sons coming to realize the sins of the fathers during WWII. In France, it is a combination of Algerian decolonization and sexual freedom for students. And so on. The problem is that there are so many discreetly local “causes,” and yet there is a single, global “effect”—revolution by the young. For there to be so global an effect, there must be a global cause, I should think. What can it be?…
The only original speculation I could offer is that it might have had something to do with Vatican II. The thought would be that, ever since 1789, the West, broadly, had sought a happy medium between the poles of Revolution and Reaction, and the Catholic Church represented the latter pole. In Vatican II, the Church seemed suddenly to leave the field, or indeed, seemed to throw itself on to the other pole. This created a disorientation of the entire political spectrum—for where is the golden mean between the French Revolution and a no-less Revolutionary Church?
Conciliar apologists often excuse Vatican II for all of the bad effects that directly followed it by saying that the Council just had the bad luck (pure coincidence!) of immediately preceding an unrelated anti-Christian cultural movement. If I’m right, the evil wrought by the Council extended even beyond the Church. The Church was (and, to an extent, still is) the only large institution pushing our civilization in a reactionary direction. When the Church let up in the fight, the culture lurched Left.
I feel somewhat foolish now for my earlier uncharitable ribbing of our shepherds in the Church, and bad enough that I took it to confession yesterday (and I offer my apologies to any readers scandalized by my gratuitous insults of the Lord’s anointed). Our bishops may often be silly, foolish old men, but we’re lucky to have them, especially in light of the alternative.
Speaking of which, check out Dr. Charlton’s remarks on the new head of the Church of England, Archbishop of Cantebury Justin Welby, the “inexperienced mediocrity” who looks like a state-sponsored therapist of questionable sexuality and sounds like a terminally anxious employer being threatened with a hostile work environment suit, whose duplicitous waffling will surely doom a Church that is already in decline and probably cannot survive a long reign by another pallid platitude-peddler.
Markku Siira, a Finnish traditionalist and an irregular pen-friend of mine, informs me of a new Finnish traditionalist web journal called Sarastus. If we have any Finnish-speaking readers, I encourage them to check it out.
The Last Psychiatrist is (probably) not one of us (hint: he describes himself as a “misanthropic rummie” who “looks like a mugshot”), but he is a brilliant mind with many flashes of insight into the pathology of modern living. Recurring themes include the pervasiveness of narcissism and the evils of establishment science and mainstream media. Check him out (but be wary, there’s some vulgarity).