How to Become an American—or Non-American—Traditionalist, Part Three: Wisdom Through Intuition

[Part One is here. Part Two is here.]

Recall from the previous parts that traditionalism reconnects man with the true order of being and the wisdom of his ancestors, so that his life will be neither futile nor (like the leaders of liberalism) dedicated to evil. Recall also that the most important item of wisdom is the existence of the God of the Bible, a truth that has consequences for all reality.

*

This series emphasizes how a non-traditionalist can make the life-giving change to traditionalism. Instead of laying out a description of the content of traditionalism and then asking the reader to decide if he agrees, I speak in general terms about the need for traditionalism. Most details will come later. And although have used the phrase “American traditionalist,” even non-Americans can make this change.

*

How is the understanding of the order of being cultivated? Fundamentally through intuition.

Intuition is the faculty of knowing something immediately, without engaging in a formal process of logical reasoning from premises to conclusions. Intuitive knowledge is something you just know, and it therefore develops naturally unless it is actively opposed. Most people, for example, have, when they are young, an intuitive understanding that sex is holy and therefore not to be desecrated. But today people often become jaded and cynical as they internalize the false liberal view of sex that surrounds us. For such people the beginning of sexual wisdom is to start to reclaim their earlier, more innocent and more correct view of sex. And the way to awaken this sense is to pay attention to one’s deep intuitions. Continue reading

How to Become an American Traditionalist, Part Two: The Wisdom of the Ages

[Part One is here.]

Recall from Part One that traditionalism reconnects man with the true order of being, an order that is systematically denied by modernity. To become an American traditionalist, you must begin to know the elements of traditionalism so that you can begin to see their value and be nourished by them. How is this to be done?

Start at the beginning. You cannot begin to seek the ways of tradition unless you know you need them to counteract the lies of the modern age. And you cannot know that lies are lies unless you know the truths that correct them.

But even if you don’t know the truth, you can often sense that lies are lies. So your traditionalism begins with a sense of discontent of the contemporary world in which you have been immersed. If you have been blessed with the gift of discontentment with the status quo, read on. Traditionalism has what you need.

[But let the buyer beware: Many charlatans know you are discontented. Learn to avoid their snake oil.]

Traditionalism is not simply following tradition, although the ways of our ancestors are an important part of it. Traditions can be corrupted, so you must know the truth behind the tradition. Traditionalism has value not because it is good to follow the ways of our ancestors (although it usually is), but because we Americans have become collectively foolish under the influence of modernity. We need to reconnect with the wisdom of the ages that our ancestors understood better than we. Traditionalism supplies this life-giving connection. Continue reading

How to Become an American Traditionalist, Part One

[I plan for this to be a nine-part series, rather than, as has been my custom, one lengthy post.]

Previously I argued that you need to be a traditionalist conservative.  But how does a non-traditionalist become a traditionalist? This essay addresses the question.

Of course, this not a fully rational process. There is no tight recipe for repentance. But we need to talk about it.

In the previous essay I observed that contemporary thinking is fundamentally wrongheaded. As a result, contemporary societies are fundamentally unravelling and contemporary people (aside from those filled with the demonic energy of the liberal jihad) are spiritually and intellectually demoralized. What is the way out of the madness? Continue reading

Talk, talk, talk

Courtesy of the USCCB:

The Committee on Ecumenical and Interreligious Affairs of the U.S. Conference of Catholic Bishops (USCCB) reasserted their commitment to dialogue with other religions and Muslims in particular in a statement developed between October 2013 and its release August 19. The committee, which is chaired by Auxiliary Bishop Denis J. Madden of Baltimore, listed tensions between Christians in Muslims in different parts of the world as a primary reason for reaffirming the need for dialogue.

“We understand the confusion and deep emotions stirred by real and apparent acts of aggression and discrimination by certain Muslims against non-Muslims, often against Christians abroad,” the bishops wrote. “Along with many of our fellow Catholics and the many Muslims who themselves are targeted by radicals, we wish to voice our sadness, indeed our outrage, over the random and sometimes systematic acts of violence and harassment—acts that for both Christians and Muslims threaten to disrupt the harmony that binds us together in mutual support, recognition, and friendship.”

And that harmony, the fruit of 20 years of interreligious dialogue which must not be disrupted no matter what, has given us (they claim with wonder) “documents on education, marriage and revelation” — documents which no one outside the USCCB Committee on Ecumenical and Interreligious Affairs has read (I’d certainly never even heard of them until just now) and which in no way impact the lives of ordinary Catholics or Muslims. It’s theological realpolitik, but worse than that, it’s talk talk talk, talk as an end in itself, talk with no visible fruits, talk in the interests of which the speaking of actual truths (including the charitable correction of errors and forceful denunciation of outrageous abuses) is far too often made to defer. It’s mere chatter and noise to fill the silence and desolation created by the modernist’s much-vaunted doubt. One begins to wonder if this isn’t all just a makework scheme to enrich otherwise-unemployable Georgetown graduates.

Oh, and then there was this:

The bishops expressed sadness over “deliberate rejection” of the call to engage in dialogue with Muslims by some Christians, Catholic and not. They noted that the call to respect and dialogue comes from the Second Vatican Council’s Declaration on the Relation of the Church to Non-Christian Religions (Nostra Aetate) and has been reaffirmed by subsequent popes.

Why are people still talking about Vatican II? Who cares what it had to say? The ecumenical dynamic which it inaugurated was a product of the facile optimism of the 1960’s, hardly applicable or relevant to the brutal and dark postmodern world of 2014.

Get with the times, guys!

Two Articles of Possible Interest

Writer Michael Presley has written about Chinese cinema, under the title “Visions of China: The Nationalist Spirit in Chinese Political Cinema,” at The People of Shambhala. Presley is an impressive and thorough connoisseur of the Chinese motion-picture tradition. I recommend Presley’s article to readers of The Orthosphere. It is here: http://peopleofshambhala.com/visions-of-china-the-nationalist-spirit-in-chinese-political-cinema/

At The Brussels Journal, I review Gregory Copley’s new book Un-Civilization. Copley argues that the world is in the middle stage of a systemic breakdown that is driven by the hypertrophy of cities and will end in their collapse; the whole process will see a drastic shrinkage of the global population.  It is here: http://www.brusselsjournal.com/

Taggard on Atheism

In the discussion thread to my post “Atheism is an Assumption, not a Reasonable Conclusion from the Evidence,” commenter Taggard offered a lengthy criticism of my position. Since my response to his response is also lengthy, I offer it here.

In this writing, Taggard reiterates what I described as the basic error of the atheist: sticking with an initial negative assumption in the face of positive evidence.

I reproduce here the full text of Taggard’s comment. My responses are in bold:

Taggard, 9:45 am:

I would like to reply to this article point by point, for the most part, but before I do, I need to lay down some definitions, a basic assumption, and a few statements:

Definitions: Atheist – one who lacks belief in all gods. [AR: This is too thin a definition.  The existence of God is too important for a man simply to “lack belief.” For example, if someone told you that there was a bomb, or a check for a million dollars, in your car, you would not be content just to “lack belief.” You would want to have good reasons for acting in whatever way you choose to act. Atheists act as if they are confident that there is no God.] Agnostic – one who does not know for sure if gods exist. Evolution – the process by which living organisms have developed and diversified from earlier forms during the history of the earth. [AR: As defined by the scientific establishment, “evolution” means that the process was entirely naturalistic.] Abiogenesis – the origin of life. Continue reading

Atheism is an Assumption, not a Reasonable Conclusion from the Evidence

I recently listened to a debate between Christian apologist Norman Geisler and Paul Kurtz, one of the heroes of the secular humanist movement.

Several basic points occurred to me while listening. They all have to do with the atheist’s assuming ignorance rather than allowing his mind to go where the evidence (one of his favorite words) points.

The Origin of the Universe

There is overwhelming scientific and philosophical evidence that the physical cosmos (hereafter “cosmos”) has not existed eternally. Therefore there was a time (or perhaps we should speak more generally and say “a domain”) in which there was no cosmos: no matter, energy, space or even time.

Since the cosmos obviously does exist now, it seems obvious that some entity other than the cosmos must have caused it to come into existence. The only alternative is that sheer nothingness somehow “caused” the cosmos, an obvious impossibility.

The typical atheist responds to all this by asserting that we do not know what caused the cosmos, therefore atheism (or at least agnosticism) is the preferred position.

Here’s the basic problem with that: If someone really doesn’t know what caused the cosmos, then the cause could be anything. That’s what “I don’t know” means. Therefore if the skeptic is serious in his claim, he cannot rule out the possibility of God. If the cause is unknown, it could have been God. After all, the cause would have to exist outside of matter, energy, space and time, and would have be unimaginably powerful if not omnipotent, and either unimaginably lucky or else unimaginably wise.  It would have to have these attributes. And these are some of the primary attributes of the God of the Bible, the one true and living God. Continue reading

Freedom and Tolerance

Zipppy and Franklin have been having it out in the discussion thread here.

Representative quote from Franklin:

 Zippy, I support your right to live without freedom if that is what you prefer. I support the right of people to live under whatever kind of culture they want. If you want a king, fine. If you want communism, fine. Just don’t impose your culture on me. The real difference between traditionalism and liberalism is that there are many different traditions and real traditionalism recognizes this and respects the rights of people to organize themselves around their own traditions.

 

Representative quote from Zippy:

It isn’t just my theoretical understanding of liberalism that makes “live and let live” classical liberalism (which you oddly label “traditionalism”) seem utopian and counterfactual. The actual track record of liberalism in the real world suggests otherwise too.

My response:

The modern condition is uncanny, and therefore accurate comparisons with the past can be difficult to make. In the past, man was less free in many ways, and more free in many ways. The modern man is—with certain glaring exceptions noted—more free in the non-physical realm, where he can generally choose his own epistemology, his own ethics and even his own metaphysics without lifting any eyebrows, but he cannot choose to install incandescent lightbulbs, to develop his land, or to hire whomever he wants. And, most importantly, he is not free to live well on account of living in a properly-ordered society.

Liberalism offers freedom, and it delivers a lot of it, but it fails to deliver what man needs most: order.

I side more with Zippy than with Franklin. A great nation needs a great purpose, not just a “live and let live” spirit. Moreover, tradition is to be valued because it connects us with truth, not just because it is our way.

Continue reading

You need to be a Traditionalist Conservative

Introduction for the Orthosphere

I’ve been trying to perfect our basic recruitment poster. On the one hand, it’s hopelessly gauche to tell people that they ought to believe water is wet and pain hurts. On the other hand, the Rulers of the Modern World tell everybody that water is dry and that pain feels good, so somebody has to make a sales pitch for truth.

The other basic problem is that the Rulers lie about almost everything important, so it is tedious actually to correct all their lies. To keep the appeal brief enough to be appealing, I must speak in generalities.

Regular readers know that I tend to be verbose, especially on this subject. This post contains fewer than two thousand words, including these.

You need to be a Traditionalist Conservative

The modern world, the world in which you and I live, doesn’t work. It’s fundamentally broken.

To be sure, there is also much good in the world. Enough good that the world’s brokenness is often masked. But we cannot just ignore the bad. Indeed, the good serves to highlight the bad, and to serve as a hint of how we can oppose the bad.

You can sense the fundamental disorder of the world even if you cannot say in words just what is wrong. This is especially true if, like me, you are old enough to know how the world used to be ordered. Our ancestors lived under much better social orders, even though there has always been much wrong with mankind. In recent decades, though, Western Civilization has begun to unravel in a fundamental way not seen at least since the fall of the Roman Empire, and in many ways the unravelling is unprecedented. This unravelling is largely self-caused, as modern man has deliberately chosen to reject truth, goodness and beauty. Continue reading

Joseph Shaw on the Eich affair

If you hadn’t heard, Brendan Eich, CEO of Mozilla, resigned after an uproar about a modest donation he made in support of an anti-gay marriage referendum (which passed!) six years ago in California. The ostensibly-right-wing response to this was as anemic and ineffective as it is to everything else; they objected that liberals were behaving illiberally, exhibiting intolerance, silencing free speech, etc. Libertarian useful idiot Nick Gillespie went so far as to generously qualify his “ambivalent” feelings about Eich’s resignation by adding that it was a clear case of the market responding to consumer signals (presumably he is either ignorant or lying about the fact that these “signals” are deliberately coordinated by the government).

Now, non-liberals accusing liberals of illiberalism for demanding the resignation of a “homophobe” strikes me as being rather like atheists berating Christians for being “un-Christian” on account of their not hugging half-naked gay men in public with sufficient enthusiasm. It’s worse than incorrect, it’s hubristic for the average non-liberal (which, yes, excludes present company) to imagine that he somehow intuits the demands of liberalism better than those who are psychologically and socially conformed to it. Most of them aren’t exactly free thinkers: if liberalism demanded differently of them, they’d do differently. But it doesn’t, so they don’t.

But don’t take my word for it. Listen, instead, to Joseph Shaw, who chimes in with an excellent four-part series (one, two, three, and four) on the futility of non-liberals trying to restrain leftist excesses while operating within the leftist consensus — a futility which arises from the non-liberals’ own failure to fully comprehend the monster they’re dealing with. He also has some useful conclusions: namely, quit acting as if liberalism is the only intellectual game in town.

Go check it out.