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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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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A Father’s Advice to His Son on Becoming a Man, Part Two

[Part One]

The importance of books

 To gain the knowledge you need to be a good man you must train yourself to be a good reader. Even in today’s internet / media age, most of the world’s knowledge and wisdom, the wisdom you need to live a good life, is in the written word.

There’s a reason for that:  Wisdom cannot be learned through music or video. Music and video, although they have their value, are non-intellectual. They cannot communicate ideas correctly. They can suggest ideas. They can reinforce them. But music and video cannot communicate ideas accurately. Ideas can only be communicated correctly by words.

True, a video can include words that communicate ideas. But the communication of ideas in a video is done in a non-visual way. The words are a non-visual addition to a medium that is primarily visual.

Music and video, in fact, are often used to manipulate you, that is, to trick you into thinking or acting in the way that the author wants. Dishonest or evil people often use video and music to manipulate your emotions instead of trying to teach you truth. Instead of using words to teach you, they use music and pictures to get you to feel that something is true, or that something is good, when it really isn’t. Continue reading

A Father’s Advice to His Son on Becoming a Man, Part I

Introduction for the Orthosphere

 I have a young son. I plan one day to talk to him about becoming a man. Of course, I currently mention the topic from time to time. But my son will need more systematic instruction, at least to lay the groundwork for thinking correctly about the realities of being a man. Thus the present work, which is a provisional script for what I plan to teach.

 Introduction: One day, you’ll be an adult

 Today you’re a boy. A child. But one day you’ll be a man. An adult.

Becoming an adult is a big change. As an adult, you’ll need to take responsibility for your own life. Now, what does that mean?

When you’re a child, your parents protect you. They protect you from the dangers that come from outside forces, and they also try to protect you from the harm you bring on yourself when you do the wrong thing. When you’re a child you get used to this protection.  You learn to rely on your parents to protect you.

Of course, they don’t protect you perfectly. And even as a child, you learn to protect yourself in certain situations. But when you’re a child you know that an adult will rescue you (or at least try) if you get in major trouble.

But when you’re an adult people no longer protect you. When you’re an adult people expect you to protect yourself. Therefore as you grow up you must change your ways. You must learn to do things for yourself. Sure, even an adult must sometimes ask for help. Nobody can do everything for themselves. But most of the time, as an adult, you must take responsibility for your own well-being. To be an adult you need to understanding what must be done, and then do it, without someone else telling you what to do. If can’t do these things well, you won’t succeed in life.

So you need to begin understanding what it takes to be a man. Continue reading

How to Become an American Traditionalist, Part Nine: The Content of Traditionalism Briefly Discussed

[Part One.  Part TwoPart Three.  Part FourPart Five.  Part SixPart SevenPart Eight.]

Here is the final part (too long delayed) of this series.

When discussing how to become a traditionalist, it is appropriate also to speak briefly of the content of traditionalism. In harmony with the order of being, traditionalism seeks a social order that, among other things,

  • is based on Christianity, in the sense that it affirms the basic Christian views of God, man and society but does not necessarily support only one view of exactly how man must worship or be saved from the wrath of God.
  • publicly honors Christianity, and holds that theology and God-honoring philosophy, not science, are the highest forms of knowledge.
  • acknowledges that some men naturally have authority over others: magistrates over citizens, clergymen over parishioners, teachers over students, husbands over wives and children, mothers over children, and so on.
  • acknowledges not only that authority exists, but that male authority is of fundamental importance for the proper functioning of society at every level, from the family to the national government. Without strong male authority, exercised with competence and love, things naturally fall apart. With this authority, men, women and children can live as they ought.
  • promotes what is commonly called the traditional view of male-female relations: premarital chastity, male headship of the household, female emphasis on childrearing and maintenance of the household, and the importance of bearing and properly raising children.
  • holds that we ought to honor our parents and, more generally, the ways of our people.
  • does not suicidally demand that the people be tolerant and inclusive of a disruptive influx of foreigners, but instead looks on the nation as a people and an order that are good and are therefore to be preserved.
  • is intolerant of, and seeks to control, crime, vice, perversion, ugliness and the like.
  • recognizes that part of our Western heritage is freedom, provided that it is an ordered freedom under God and the civil law.
  • limits government, out of an understanding that government officials have a natural tendency to gain and abuse power, and that since government has a monopoly on the legitimate use of force, the growth of government is a fundamental threat against which we must guard. This view does not contradict the legitimacy of authority, because all legitimate authority has limits, beyond which it becomes tyrannical and therefore invalid.
  • uses the law to punish criminals, with the death penalty when appropriate, rather than to satisfy procedural and bureaucratic regulations, or to promote liberalism.
  • regards the nation and its history as fundamentally good, and does not seek radical change. Change is for the purpose of incremental improvement, not the radical overturning of imaginary fundamental injustices.
  • holds that freedom and equality are not (contra liberalism) the primary social goods, and that they become destructive forces when not subordinated to other, more fundamental goods, such as honoring God.

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Sex and the Religion of Me

Orthospherean James Kalb has written an essay for the latest issue of First Things. Sex and the Religion of Me: A challenge to the project of sexual liberation is about – well, you can pretty much tell what it is about.

The full article is behind a pay wall. Jim’s writing is good enough to warrant a subscription in its own right, of course, but it would be understandable if orthosphereans were to pause before committing their dough. At its beginnings, First Things was a revolutionary pioneer of intelligent, erudite Mere Christian traditionalism, both muscular and optimistic. But gradually it became an institution, and more mainstream. Partly this was due to the fact that its own success in making traditionalism respectable was a major factor of the recent increase in our numbers, many of whom are naturally more radical than the coterie of first class writers and thinkers at First Things. For many of the traditionalists First Things helped to incubate, it was not traditional enough, and too ready to accomodate itself to the terms of the discourse under the prevailing political weltanschauung.

In recent months, however, a number of exogenous factors seem to be radicalizing the whole traditionalist right, and First Things is no exception. The recent reversals on gay “marriage,” the apparent nod to libertinism of Pope Francis, last month’s fractious Synod, and the accelerating progress down the slippery slope to utter insanity of every aspect of our culture seem to have made pragmatic engagement with the political establishment impossible for serious Christians. More and more, it seems, the only options open to us are recusal, protest or civil disobedience. As the issues grow ever starker, the fissures ever deeper and steeper, the middle ground disappears. So, the writers at First Things find themselves more and more isolate from and inimical to the American political culture the journal had hoped to influence. Bruised and saddened, they seem to be moving rightward – or no, wait: upward, rather, and ever more perpendicular to the spectra by which kingdoms of this world calibrate each other.

That might make their conversations more interesting to orthosphereans and our ilk.

As a bonus, there is in every issue, and always at the First Things website, a plethora of insightful theology. David Bentley Hart and Peter Leithart are particularly worthy and voluminous contributors under that heading.

How to Become an American Traditionalist, Part Eight: Finding the Teachers of Wisdom

[Part OnePart Two.   Part ThreePart Four.  Part FivePart SixPart Seven.]

Recall from the previous parts that traditionalism reconnects man with the wisdom of his ancestors, that the most important wisdom is to acknowledge God, and that intuition is the foundation of wisdom. Recall also that man also needs revelation and personal repentance in order to be wise, and that once he has begun to repent of liberalism he is ready to find teachers of wisdom.

Once you have repented of your participation in the modern system, and once you understand the general framework for attaining knowledge of the most basic truths, where exactly can you go to begin learning the true order of the world and the traditions of your people? This learning generally cannot be had in the formal educations offered by schools, colleges and universities. With the existence of occasional exceptions acknowledged, American schools generally do not teach the wisdom of the ages or American tradition, or at best, they only teach them as just one set of options among many equally-valid (and therefore equally-invalid) options. Under the rule of modernism, believing the truth about the order of being is generally thoughtcrime.

Traditionalism must therefore be learned through unofficial channels. Continue reading

How to Become an American Traditionalist, Part Seven: Responding to the Intuitive Skeptic

[Part OnePart Two.   Part ThreePart FourPart FivePart Six.]

We’ve been saying that traditionalism reconnects man with the wisdom of his ancestors, that the most important wisdom is to acknowledge God, and that intuition is the foundation of wisdom. But what about the liberal who refuses to acknowledge the order of being?

Or, more generally, what about the man who denies what intuition suggests? The most basic truths are known through intuition but since intuition sometimes seems irrational, not based on clear-cut data and sharply-defined modes of logical reasoning, the man who wants to deny an intuitive truth can easily fool himself into thinking that since “it isn’t supported by evidence” (or so he thinks), it must not be true.

Consider a simple example that is nevertheless a paradigm for all valid intuitive knowledge: The existence of your consciousness. If someone challenged you by saying “Prove to me that your consciousness exists,” how would you respond? Continue reading

Apologetical Weapons: the Generous Appeal to First Principles

In our conversations with our philosophical adversaries, we should aim, not to destroy them intellectually, but to help them understand more fully, and for themselves, such truths as they have already managed to apprehend. Heresy and error, after all, are defects of good healthy doctrines. Certainly we should not refrain from pointing out their contradictions and absurd results. But our notice of such defects in the convictions of our adversaries should operate in them as prompts to deliberation. We can hardly expect them to undertake such a sober procedure when they see that the whole edifice of their thought is mortally threatened.

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How to Become an American Traditionalist, Part Six: Other Authorities

[Part OnePart TwoPart Three.  Part FourPart Five.]

Recall from the previous parts that traditionalism reconnects man with the wisdom of his ancestors, that the most important wisdom is to acknowledge God, and that intuition is the foundation of wisdom. Recall also that man also needs revelation and personal repentance in order to be wise, and that once he has begun to repent of liberalism he is ready to find teachers of wisdom.

We have said that man can know the answers to many of his deepest questions or, in other words, that he can know the basic nature of the order of being, through his intuition. Since intuition can be corrupted or obscured, man needs to have these intuitions articulated, guided, and affirmed by authorities. And the highest authority is the Bible, God’s Word.

But there are other religious authorities. The Bible is not the only Christian authority. It is the highest (and the only infallible) authority, but you will need creeds and confessions, pastors and bishops, teachers and theologians to guide you. To become wise about God, you will need eventually to join one of the existing Christian traditions. Continue reading