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.

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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Academic Freedom Means . . .

For those not following the case, Marquette University has decided to attempt to fire one of its tenured professors, John McAdams, for, well, something.  The letter by which the university informed McAdams of its plan is here. McAdams’ response to the letter is here. In summary, an undergraduate student was enrolled in a philosophy class which class was being taught by a graduate student, Cheryl Abbate.  The graduate student instructor asserted, one day in class, with little or no discussion, that gay marriage is an example of something that John Rawls’ Justice Principle protects.  After class, a student objected to her claim, counterclaiming that gay marriage is potentially harmful and thus not necessarily protected.  As their discussion unfolded, Abbate unburdened herself thus:

Ok, there are some opinions that are not appropriate that are harmful, such as racist opinions, sexist opinions, and quite honestly, do you know if anyone in the class is homosexual?  . . . Ok, well, actually you don’t have a right in this class, as –especially as an ethics professor to make homophobic comments, racist comments, sexist comments . . . This is about restricting rights and liberties of individuals. Um and just as I would take offense if women can’t serve in XYZ positions because that is a sexist comment . . . You can have whatever opinions you want but I can tell you right now, in this class homophobic comments, racist comments, and sexist comments will not be tolerated. If you don’t like that you are more than free to drop this class.

There is no debate about what Abbate said since the student recorded the conversation.

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Reality versus “Marriage”

Our loyal leftist commenter a.morphous responded to my post of the other day on Homeostasis & Cultural Health with an argument that homosexuals want to be able to marry each other simply because “they are people and want to live like people.”

Not so. They want to be able to marry each other because they want to be able to live like heterosexual people, without ever actually living like heterosexual people.

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Homeostasis & Cultural Health

Not only is there always a state religion, but there is always a king of some sort, a father of the country. Likewise there is always a class of priests and judges, always a class of warrior nobles, always a class of merchants, always monastics and hermits, a market, a language, families, patriarchs, prophets, sex roles, etc. These things are built into man. They can be suppressed for a while, or injured, but not permanently eliminated from the constitution of human society. You can’t get rid of them, any more than you can get rid of the pancreas or the spleen. The functions they mediate must be mediated, and one way or another they will be mediated.

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Living Beyond the Pale

Back when the West was sane, egregious transgressors of the traditional customs of the city were exiled to the wilderness beyond the pale – i.e., beyond the palisade (of poles, or pales, or piles) that walled the settlement, and constituted it a polis. The worst of them were also bewildered – led deep into the forest blindfolded and lightly bound, so that when they finally struggled free they would be hopelessly lost (criminals were of course just killed).

Nowadays we all live among a people who have as one body ventured forth without the pale, bound and bewildered themselves.

Our problem, then, at least severally, is to loosen our bonds, tear off our blindfolds, and find our way back to the city. But as we do so, we must be careful not to arouse too much notice from the tyrants who have emptied the town and loudly howled to attract the wolves, or they shall kill us as dangerous traitors. We must just disappear from amongst them, as if we had been eaten.