Quotulatiousness

July 16, 2020

The Witchfinder General Defends the Great State of Massachusetts

Filed under: History, Humour, Religion, USA — Tags: , , , , , — Nicholas @ 06:00

Atun-Shei Films
Published 14 Jul 2020

The greate Common-Wealth of Massachusetts is oft unjustly slandered. The Ignorant shall saye that the inhabitants of this fair colonie drive Carriages like mad-men; that they are too much enamored with Crimson Stockings and Those Who Love Their Countrie; and that they are as sullen and cruel as a New-England winter. The Witchfinder General dis-proves this Slander, and denounces it for the Profession of Heresy that it is.

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From the comments:

Atun-Shei Films
1 day ago
The awesome baroque song at the end of this video is the brand-new Witchfinder General theme composed by the insanely talented Dillon DeRosa, who’s currently hard at work putting together a new theme for Checkmate Lincolnites and a bunch of other incidental music for this channel. His music was also one of the best parts of my movie ALIEN, BABY! and he’s done a bunch of other film scores as well. Check out his website, and never forget that thou art a wretched sinner, utterly unworthy of God’s love: http://dillonderosa.com/

July 12, 2020

Restoring Notre Dame – “The matter will be solved in a serene manner, and on time”

Filed under: Architecture, France, Government, History, Religion — Tags: , — Nicholas @ 03:00

Andrew Sullivan breathes a sigh of relief that the French government is going to properly restore the fire-damaged cathedral rather than — shudder — re-imagine it:

A small note of hope. The fiery destruction of the Notre-Dame Cathedral in Paris was one of the more searing occasions for acute depression these past couple of years, and it was not without some stiff competition. Yes, it’s just a building and not a human being. But it is also far more than a building. It’s a reminder to me of what the faith of Europe was once capable of; of a civilization proud, rather than ashamed, of itself; and of a lost world when beauty itself was a virtue and connected to a view of the whole of creation that made sense and provided hope and meaning.

Much of that has disappeared, of course, which is why the physical remains of a previous civilization are so precious. And so I was terrified, to be honest, that our own aesthetically squalid and spiritually devoid ideas of what architecture should be might ruin the rebuilding. And when you take a look at some of the original wackier proposed designs — you can see models for seven modernist monstrosities in this Architectural Digest compilation here — you can see what I was worried about. One tops the cathedral with a greenhouse; another with a swimming pool. One hideous version has the entire roof and new spire made out of stained glass; another re-creates a ball of fire in metallic form. Norman Foster’s design turned the place into a huge greenhouse, or as one Twitter wag put it, like “a conference center in Essex.” This was all because Macron himself hinted that he preferred a “contemporary architectural gesture.”

Mercifully, the chief architect put in charge of the restoration, Philippe Villeneuve, had some strong feelings on the matter. He wanted the original restored in its entirety, period. When I say “strong feelings,” I refer to the following statement he made on television last year: “I will restore it identically, and it will be me, or they will build a modern spire, and it won’t be me.” When President Macron’s somewhat more ambitious adviser on the project, General Jean-Louis Georgelin, testified on the matter to the National Assembly’s cultural-affairs committee, sparks flew when Villeneuve’s statement was brought up. Georgelin said: “The matter will be solved in a serene manner, and on time. I have already explained to the chief architect that he should just shut his big mouth, and I will do it again.” “On time” meant in time for Paris’s hosting of the Olympics in 2024.

And since that time is fast running out, and designing, approving and building a modernist tower would take too long, we found out yesterday that the restoration will be identical after all. It will copy the 19th-century Gothic design exactly. The contemporary gesture that Macron desired will instead be a giant Victorian single finger to all the modernists who would have destroyed it. And who knows how many generations in the future will be thankful.

Two of the “re-imagined” restorations:

Feel like a refreshing dip? One proposal for restoring Notre Dame envisioned a rooftop pool.


Still another proposal included this … thing … stuck on top.

July 11, 2020

The “Puritan Moment” of The Current Year

Filed under: Britain, History, Liberty, Politics, Religion — Tags: , , , , — Nicholas @ 05:00

Nigel Jones on the long history of struggle between British puritans and libertarians:

Portrayal of the burning of copies of William Pynchon’s book The Meritous Price of Our Redemption by early colonists of the Massachusetts Bay Colony, who saw his book as heresy; it was the first-ever banned book in the New World and only 4 original copies are known to survive today.
Engraving by F.T. Merrill in The History of Springfield for the Young by Charles Barrows, 1921.

Behind the wave of Wokeism that has swept and is now swamping Anglo-American Culture, is a pattern that has recurred throughout British History since the early 17th century. This is the pendulum that regularly swings between periods of joyful Libertarianism and purse lipped Puritanism.

Puritanism takes its name from the Calvinist religious movement that arose during the Protestant Reformation, partly in reaction to the explosive cultural Renaissance of the Elizabethan era – the age of Shakespeare, Marlowe, Ralegh and John Donne.

The Puritans exported their austere doctrines to America aboard the Mayflower, where they eventually became one of the building blocks of the USA, and briefly achieved political power in England after the Civil War in the forbidding guise of Oliver Cromwell’s Commonwealth.

We all have a mental picture of the Puritans in action. Sombrely dressed in black and grey, smashing the statues of saints, preaching their varied versions of the scriptures, and policing and banning anything when they suspected people of enjoying themselves, from Christmas festivities, to theatres, to fornicating for pleasure rather than reproduction. The Puritans endeavoured to dictate what people could think, speak and write. If this rings any bells with Wokeism, that is surely not coincidental.

There was an inevitable vengeful reaction to this po-faced culture of control and repression, and it soon came with the Restoration of the monarchy in 1660. King Charles II exemplified in his own libidinous person, with his myriad mistresses and tribe of illegitimate children, the loose culture of license that spread out from his court like a stain. This was the easy going Age of Lord Rochester and Nell Gwynn, so disapprovingly, if hypocritically, frowned on in the diaries of Samuel Pepys and John Evelyn. More darkly, the Puritan Regicides who had beheaded Charles’s father were hung, drawn and quartered along with Cromwell’s exhumed corpse.

The Libertarianism ushered in by the Restoration had a much longer run than the initial rule of Puritanism had enjoyed. It lasted through the Georgian Age of the 18th century, culminating in the decadence of the Regency bucks and Queen Victoria’s “wicked uncles”. Puritanism made its comeback with the accession of Victoria herself, with her eponymous reign infamous for its crinolines, covered piano legs, cruel persecution of that supreme Libertarian Oscar Wilde, and its massive hypocrisy – a constant adjunct of Puritanism when it comes up against the incontrovertible facts of life and human nature.

Neatly coinciding with the reign of Victoria’s despised eldest son, Libertarianism returned in the portly shape of Edward VII in the opening decade of the 20th century to which he gave his name. As during the Restoration, the ruling elite again set the tone of the Edwardian era with their shooting and hunting, their discreet adultery at country house weekends, and their lavish clubs and parties.

July 8, 2020

Harry Potter fandom, Millennials, and the continued decline of traditional religious beliefs

Filed under: Books, Britain, Religion, USA — Tags: , , , , , , , , — Nicholas @ 05:00

In The Critic, Oliver Wiseman talks to Tara Isabella Burton about her book Strange Rites:

J.K. Rowling’s Harry Potter books have been pivotal for many Millennials in encouraging them to move away from traditional religious beliefs.

I want to start with Harry Potter, which is — perhaps surprisingly — central to the argument you make in the book, so, as an introduction to your broader thesis, what does Harry Potter have to do with America’s new religions?

It’s funny. When Harry Potter first came out in the nineties, there was a flurry American Christian voices saying “This book promotes witchcraft. There’s going to be a whole new religious movement devoted to Harry Potter books.” In the way they meant it, that was absolutely not true. But I think that there was something to it in terms of an inadvertent change to the religious landscape.

What Harry Potter did, or, more accurately, what it was the canary in the coal mine for, was a transformation, linked to the rise of at-home internet access, in how we talk about cultural properties andhow we relate to cultural properties. The transition to an internet space defined by user-generated content and what is often called participatory culture coincided with the publication of the Harry Potter books.

Between the first Harry Potter book’s release in 1997 and the fourth book’s publication in 2000 we went from 19 million Americans with internet access to more than 100 million. It’s that backdrop that really explains the shift. You did have fan cultures before. There were Star Wars conventions, for example, but there was quite a high bar to entry. You had to get on the right mailing list and it was done via post. It was quite a lot of work. You couldn’t just log on and enter a community, which is really what could happen with Harry Potter fandom.

J.K. Rowling was also one of the first major writers to openly accept and embrace fan fiction. So what you ended up seeing was something that started with Harry Potter fandom that then became an element of fandom online more broadly which in turn, I would argue, shaped millennial-and-younger culture. It was this idea that you weren’t just a reader of consumer of texts. It wasn’t just a top down hierarchical thing. Instead, mediated through the anonymity of the internet, you a kind of tribalism from talking to people in different geographical areas as well as things like fan fiction and later meme culture that meant you could change, shift, reimagine a text in your own way. And what’s so interesting about that is that sensibility — the sensibility that we have not only the right but the responsibility, the authority as consumers to also be creators, to rework ideas outside of existing texts — has spilled over into all aspects of our political life and of our religious life. And that is really something that is the product of user generated content and the internet.

To bring this to religion more specifically, 36 per cent of Americans born after 1985 are religiously unaffiliated, compared to about 23 per cent of the national average. That’s a huge generational shift in religious affiliation and organisation. That is not the same thing as saying that these are atheists or that these people are not religious. Some 72 per cent of them say they believe in some sort of higher power. About 17 per cent say they believe in the Judaeo-Christian God.

We’re in a religious or spiritual landscape that privileges mixing and matching, and unbundling — a bit of tarot here, a bit of meditation there. And a resistance to institutional and authoritative declarations in terms of how religion should be practised is very much something that has its roots in internet culture, of which Harry Potter was a forerunner.

July 5, 2020

With Christianity on its last legs, westerners seem to be looking for secular replacement beliefs

Filed under: Britain, Europe, Media, Politics, Religion, USA — Tags: , , , , , , — Nicholas @ 03:00

In Reason, John McWhorter discusses the pseudo-religious trappings of modern day Social Justice devotions:

Over the past several years, a social justice philosophy has arisen that is less a political program than a religion in all but name. Where Christianity calls for people to display their moral worth through faith in Jesus, modern Third-Wave Antiracism (henceforth TWA) calls for people to display their moral worth through opposition to racism. In the wake of the murder of George Floyd, this vision has increasingly been expressed through procedures, routines, and phraseology directly patterned on Abrahamic religion.

America certainly has work to do on race. For one, while racism does not explain why cops kill more black than white people — poverty makes all people more likely to be killed by the cops, hundreds of poor whites are killed annually, but more black people are poor — they harass and abuse black people more than white people, and the real-life impact of this is in its way just as pernicious as the disparity in killings would be. If the tension between black people and the cops were resolved, America’s race problem would quickly begin dissolving faster than it ever has. But making this happen will require work, as will ending the war on drugs, improving educational opportunities for all disadvantaged black children, and other efforts such as steering more black teenagers to vocational programs training them for solid careers without four years of college.

These are real things, upon which we must behold scenes like in Bethesda, where protesters kneeled on the pavement in droves, chanting allegiance with upraised hands to a series of anti-white privilege tenets incanted by what a naïve anthropologist would recognize as a flock’s pastor. On a similar occasion, white protesters bowed down in front of black people standing in attendance. In Cary, North Carolina, whites washed black protesters’ feet as a symbol of subservience and sympathy. Elsewhere, when a group of white activists painted whip scars upon themselves in sympathy with black America’s past, many black protesters found it a bit much.

Such rituals of subservience and self-mortification parallel devout Christianity in an especially graphic way, but other episodes tell the same story. Many conventional religious institutions are now rejecting actual Christianity where it conflicts with TWA teachings. At the Massachusetts Institute of Technology, a chaplain was forced to resign after writing a note exploring the contradiction between roasting the police as racist and the Christian call for love of all souls. Unitarianism has been all but taken over in many places by modern antiracist theology, forcing the resignation of various ministers and other figures.

The new faith also manifests itself in objections to what its adherents process as dissent. A friend wrote on Facebook that they agreed with Black Lives Matter, only to have another person — a white one, for the record — post this reply: “Wait a minute! You ‘agree’ with them? That implies you get to disagree with them! That’s like saying you ‘agree’ with the law of gravity! You as a white person don’t get to ‘agree’ OR ‘disagree’ when black people assert something! Saying you ‘agree’ with them is every bit as arrogant as disputing them! This isn’t an intellectual exercise! This is their lives on the line!”

This objection seems studiously hostile until we compare it to how a devout Christian might feel about someone opining that he “agrees” with Jesus’ teachings, as if the custom were to think one’s way through the liturgy in logical fashion and decide what parts of it makes sense, rather than to suspend logic and have faith.

The religious analogies pile higher by the week.

July 3, 2020

Back to the Future Middle Ages

Filed under: Britain, Europe, History, Politics — Tags: , , , , , , , — Nicholas @ 05:00

At Spiked, Dominic Frisby takes us back to a time when today’s progressive temper tantrums would fit in perfectly with accepted behaviours of the age … the Middle Ages:

A social media heretic faces trial

How much of what went on in the Middle Ages and early-modern periods do we look back on with abhorrence and a certain amount of perplexity? Burning witches at the stake, lynch mobs, self-flagellation – what possessed people to do such things, we wonder.

But take a step back, look about and you see many of these practices are still flourishing today, though they go by different names.

Here are just some of them.

Let’s start with excommunication. Excommunication meant so much more than being banned from taking communion. It involved you being shunned, shamed, spiritually condemned, even banished. Only through some kind of heavy penance – often a very public, lengthy and humiliating contrition – could you and your reputation be redeemed.

Excommunication became a powerful political weapon. It was dished out to enemies of the faith to destroy their legitimacy. Often it was used as a punishment for sins as minor as uttering the wrong opinion.

What are No Platforming and cancel culture if not a modern form of excommunication? Qualified, competent professionals are hounded out of their jobs and publicly shamed just for uttering the wrong opinion, often simply for a misjudged choice of words. Even just the wrong pronouns.

As often as not, their employer wants a quiet life, so he bows to activist pressure and sacks the target of the witch hunt. Cancel culture is excommunication.

Today’s religions, however, are not the many sects of Christianity that once perforated Europe, but climate change, education, the NHS, gay rights, trans rights, the European Union and multiculturalism. Even coronavirus and the lockdown have become sacrosanct.

Intellectuals of the right and left, from Polly Toynbee to Nigel Lawson, have described the NHS as Britain’s religion. It has replaced the Virgin Mary as the divine matriarch. Why this worship? I suggest it goes back to the late 19th and early 20th centuries, when the state began to replace the church as the main provider of education, welfare and healthcare. After 1945, it was just a matter of time before the welfare state achieved altar status.

June 28, 2020

QotD: Nietzsche’s views on Christianity

Filed under: History, Quotations, Religion — Tags: , , , — Nicholas @ 01:00

Nietzsche was a devastating critic of dogmatic Christianity — Christianity as it was instantiated in institutions. Although, he is a very paradoxical thinker. One of the things Nietzsche said was that he didn’t believe the scientific revolution would have ever got off the ground if it hadn’t been for Christianity and, more specifically, for Catholicism. He believed that, over the course of a thousand years, the European mind had to train itself to interpret everything that was known within a single coherent framework — coherent if you accept the initial axioms. Nietzsche believed that the Catholicization of the phenomena of life and history produced the kind of mind that was then capable of transcending its dogmatic foundations and concentrating on something else. In this particular case it happened to be the natural world.

Nietzsche believed that Christianity died of its own hand, and that it spent a very long time trying to attune people to the necessity of the truth, absent the corruption and all that — that’s always part of any human endeavour. The truth, the spirit of truth, that was developed by Christianity turned on the roots of Christianity. Everyone woke up and said, or thought, something like, how is it that we came to believe any of this? It’s like waking up one day and noting that you really don’t know why you put a Christmas tree up, but you’ve been doing it for a long time and that’s what people do. There are reasons Christmas trees came about. The ritual lasts long after the reasons have been forgotten.

Nietzsche was a critic of Christianity and also a champion of its disciplinary capacity. The other thing that Nietzsche believed was that it was not possible to be free unless you had been a slave. By that he meant that you don’t go from childhood to full-fledged adult individuality; you go from child to a state of discipline, which you might think is akin to self-imposed slavery. That would be the best scenario, where you have to discipline yourself to become something specific before you might be able to reattain the generality you had as a child. He believed that Christianity had played that role for Western civilization. But, in the late 1800s, he announced that God was dead. You often hear of that as something triumphant but for Nietzsche it wasn’t. He was too nuanced a thinker to be that simpleminded. Nietzsche understood — and this is something I’m going to try to make clear — that there’s a very large amount that we don’t know about the structure of experience, that we don’t know about reality, and we have our articulated representations of the world. Outside of that there are things we know absolutely nothing about. There’s a buffer between them, and those are things we sort of know something about. But we don’t know them in an articulated way.

Jordan B. Peterson, “Biblical Series I: Introduction to the Idea of God” {transcript], jordanbpeterson.com, 2018-03-12.

June 18, 2020

Black Death and the Failure of Pandemic Lockdowns – Pandemic History 03

Filed under: Europe, Health, History, Science — Tags: , , , , , — Nicholas @ 04:00

TimeGhost History
Published 17 Jun 2020

Starting in 1347 and for three centuries, the second plague pandemic provides ample time to learn how to deal with the recurring outbreaks. And yet, fears of ruining the economy, political expediency, and refusal to accept reality leaves those trying to implement protection measure to fight an uphill battle. The result is even worse economic consequences, and unfathomable death.

Join us on Patreon: https://www.patreon.com/TimeGhostHistory

Hosted by: Indy Neidell and Spartacus Olsson
Written by: Indy Neidell and Spartacus Olsson
Directed by: Astrid Deinhard
Executive Producers: Astrid Deinhard, Indy Neidell, Spartacus Olsson, Bodo Rittenauer
Creative Producer: Joram Appel
Post-Production Director: Wieke Kapteijns
Research by: Spartacus Olsson, Indy Neidell, and James Currie
Edited by: Karolina Dołęga
Sound Engineer: Marek Kamiński
Graphic Design: Ryan Weatherby

Visual Sources:
Wellcome Images
Patrick Gray on Flickr: https://www.flickr.com/photos/1360415…
Paul K on Flickr: https://www.flickr.com/photos/bibliod…
Quinto Tiberio Angelerio and New Measures for Controlling Plague in 16th-Century Alghero, Sardinia digitalized by Google, original from Universidad Complutense de Madrid

Icons from The Noun Project by: Ben Mullins, parkjisun, Muhamad Ulum & Adrien Coquet

Music:
“A Far Cry” – Flouw
“Fire Building Ext 3” – SFX Producer
“Last Point of Safe Return” – Fabien Tell
“London” – Howard Harper-Barnes.mp3
“Please Hear Me Out” – Philip Ayers
“Scream Female 3” – SFX Producer
“Scream Male 6” – SFX Producer
“Superior” – Silver Maple
“Symphony of the Cold-Blooded” – Christian Andersen
“Barrel” – Christian Andersen

Archive by Screenocean/Reuters https://www.screenocean.com.

Research Sources:
Quinto Tiberio Angelerio and New Measures for Controlling Plague in 16th-Century Alghero, Sardinia Raffaella Bianucci, Ole Jørgen Benedictow, Gino Fornaciari, and Valentina Giuffra
“The Path to Pistoia: Urban Hygiene Before the Black Death”, G. Geltner, Past & Present, Volume 246, Issue 1, February 2020, Pages 3–33
Encyclopedia of the Black Death, Joseph Patrick Byrne
“Epidemiological characteristics of an urban plague epidemic in Madagascar, August–November, 2017: an outbreak report”, The Lancet, Rindra Randremanana, PhD, *Voahangy Andrianaivoarimanana, PhD, Birgit Nikolay, PhD, Beza Ramasindrazana, PhD, Juliette Paireau, PhD, Quirine Astrid ten Bosch, PhD, et al
Yersinia pestis, the cause of plague, is a recently emerged clone of Yersinia pseudotuberculosis, Mark Achtman, Kerstin Zurth, Giovanna Morelli, Gabriela Torrea, Annie Guiyoule, and Elisabeth Carniel
Insights into the evolution of Yersinia pestis through whole-genome comparison with Yersinia pseudotuberculosis, P.S.G. Chain, E. Carniel, F.W. Larimer, J. Lamerdin, P.O. Stoutland, W.M. Regala, A.M. Georgescu, L.M. Vergez, M.L. Land, V.L. Motin, R.R. Brubaker, J. Fowler, J. Hinnebusch, M. Marceau, C. Medigue, M. Simonet, V. Chenal-Francisque, B. Souza, D. Dacheux, J.M. Elliott, A. Derbise, L.J. Hauser, and E. Garcia
Distinct Clones of Yersinia pestis Caused the Black Death, Stephanie Haensch, Raffaella Bianucci, Michel Signoli, Minoarisoa Rajerison, Michael Schultz, Sacha Kacki, Marco Vermunt, Darlene A. Weston, Derek Hurst, Mark Achtman, Elisabeth Carniel, and Barbara Bramanti

A TimeGhost chronological documentary produced by OnLion Entertainment GmbH.

From the comments:

TimeGhost History
2 days ago
As you have seen in this episode collective learning takes time. Some of you might infer one to one parallels between the situation during the second plague pandemic and our current pandemic in 2020. That would not be entirely correct and definitely not our intention. History doesn’t as much repeat itself as it echos into the present. While there are similarities between all pandemics, and we continue to struggle to find the correct response and countermeasures, our times are very different from the medieval and renaissance world. Science has developed further, society has evolved, and we have much more than one form of response to disease available. Moreover the pandemic that started in 1347 is in relative numbers (percentage of lethality) the worst pandemic to hit humanity in known history.

In the end we are historians, not health professionals or epidemiologists. Our contribution can never be what to do about COVID 19, that is too complex an issue for us to digest. What we can contribute is a historical perspective on what went wrong back then, and how we developed from there. The main takeaway from the Black Death should from that long term historical perspective be positive. The response lay the foundation of modern health care in hospitals. It helped create the beginnings of professional, trained, and vetted doctors, it changed the view on sanitation, and it started to shift our collective view on disease from superstition and conspiracy myths to factual analysis and a scientific response.

And there in that very last point lies perhaps the one and only thing that we can say with certainty that we need to remember in 2020 — listen to the scientists, not the hacks and politicians on all sides that base their rhetoric on, self interest, political expediency, and populism.

Never forget!

Spartacus

PS apologies for the audio problems on my mic during the first half of the video — it was scratching against my jacket and no one noticed, sadly we can’t get it out in post.

The fall of olde timey “liberalism”

Filed under: Books, Britain, Education, History, Liberty, Politics, USA — Tags: , , , , — Nicholas @ 03:00

David Warren on the way “liberalism” was dissected, consumed, digested, and excreted by progressivism:

From different angles, from Tocqueville to Schumpeter to a thousand reporters on the ground, it has been observed that liberalism defeats itself. I mean by this real liberalism, not the poison candy version that is offered to children by our academic Left. The real thing celebrates liberty as the central political good, and equality of opportunity versus equality of result. It frees up economies and societies, by cancelling hidebound rules and regulations. When much younger and under the influence of my father and his war-veteran generation (his was World War II), I considered myself a “liberal,” for views that activist mobs would now consider to be deeply “conservative,” or as they say, “fascist.”

Opposition to totalitarianism was a key to that generation. They weren’t shy about using arms. A true liberal was an enthusiast for the War in Vietnam, and other global initiatives. Liberals were “open society” in an explicitly anti-communist, 1950s way. They loved “civil rights,” and opposed the Nanny State, although incoherently. They wished to accommodate the women’s movement. Their instinctive suspicion of social programmes, and revulsion for “ideology,” were slipping away; or had already slipped, to a longer historical view.

To be tediously economic, they were intoxicated by the view that, “now we are rich we can afford to have some fun.” They had long been bored with the absolute moral judgements that their ancestors (to whom neither divorce nor contraception were thinkable) took for granted — based on a Protestant Christianity that had been abandoned by sophisticated intellectuals a century before. “Church versus State” was no longer an issue, and because it wasn’t, morality became a statist “construct,” even without action from the Marxists.

When Ross Douthat writes a book on “decadence,” he is treating it as a temporal trend: something that comes and goes through the decades. His arguments are themselves decadent: something for the chattering classes to play, in the spirit of badminton. It is a topic for upmarket wit; no horror lurks beneath it. The old Gibbonesque “decline and fall” narrative has evaporated with classical culture, and been replaced by a dry happyface from which the wrinkles of serious history are botoxed. The “whig view of history” survives, but only by cliché.

What isn’t defended, is soon killed off, in nature but also in metaphysics. Leftism flourishes today, not because it has won any argument, but by eating everything on the liberal side. Even the word, “liberal,” went down with a soft burp. It now represents the denial, or reversal, of everything that liberals once stood for. Gentle reader may prove this to himself, by reading old magazines.

June 17, 2020

QotD: The theological role of suffering in Catholicism

Filed under: Quotations, Religion — Tags: — Nicholas @ 01:00

[William F.] Buckley’s touching a nerve because he’s forcing attention on the Catholic Church’s belief in the redemptive power of suffering, something most people are aware of at a general level but don’t recognize as being absolutely central to Catholicism. I suspect I’m not the only one who was taught as a callow youth that literally any pain you endure — even down to jamming your toe — can be “offered up to God” as a good work of sorts. Just as mortification of the flesh has passed out of fashion in the West, it’s hard for secular Americans to respect the idea that it’s good for the Pope to be suffering like this, not because it shows his strength or tests his character but because suffering, in and of itself, is good.

Same thing with Lenten sacrifices, which get misinterpreted as a device to remind you that the life of the spirit is superior to the life of the body — both a cultural error and a theological one, since in fact your soul and glorified body will be reunited on the Last Day. Giving something up for Lent is solely about deprivation; that’s why you’re specifically advised not just to give up smoking or eating sweets or anything else you’d give up as a New Year’s resolution, but to give up something that you will miss and that isn’t harmful to you. (Harmful stuff like yanking it you’re supposed to have permanently given up anyway.)

Tim Cavanaugh, “Don’t Cry. It’s a Waste of Good Suffering”, Reason Hit and Run, 2005-02-15.

June 10, 2020

QotD: “God is Dead”

Filed under: History, Quotations, Religion — Tags: , , , , — Nicholas @ 01:00

We have this articulated space that we can all discuss. Outside of that we have something that’s more akin to a dream that we’re embedded in. It’s an emotional dream that we’re embedded in, and that’s based, at least in part, on our actions. […] What’s outside of that is what we don’t know anything about at all. The dream is where the mystics and artists live. They’re the mediators between the absolutely unknown and the things we know for sure. What that means is that what we know is established on a form of knowledge that we don’t really understand. If those two things are out of sync — if our articulated knowledge is out of sync with our dream — then we become dissociated internally. We think things we don’t act out and we act out things we don’t dream. That produces a kind of sickness of the spirit. Its cure is something like an integrated system of belief and representation.

People turn to things like ideologies, which I regard as parasites on an underlying religious substructure, to try to organize their thinking. That’s a catastrophe and what Nietzsche foresaw. He knew that, when we knocked the slats out of the base of Western civilization by destroying this representation, this God ideal, we would destabilize and move back and forth violently between nihilism and the extremes of ideology. He was particularly concerned about radical left ideology and believed — and predicted this in the late 1800s, which is really an absolute intellectual tour de force of staggering magnitude — that in the 20th century hundreds of millions of people would die because of the replacement of these underlying dream-like structures with this rational, but deeply incorrect, representation of the world. We’ve been oscillating back and forth between left and right ever since, with some good sprinkling of nihilism and despair. In some sense, that’s the situation of the modern Western person, and increasingly of people in general.

Jordan B. Peterson, “Biblical Series I: Introduction to the Idea of God” {transcript], jordanbpeterson.com, 2018-03-12.

June 6, 2020

Pope Fights 3 — The Italian Wars: History Summarized

Filed under: Europe, France, History, Military, Religion — Tags: , , , , , , , — Nicholas @ 04:00

Overly Sarcastic Productions
Published 5 Jun 2020

It’s time for a POPE FIIIIIIIIIIIIGHT!!!!! Gather ’round and listen to a tale of the utter nonsense that is the Renaissance Papacy. We’ll look at the Pontifical careers of Rodrigo Borgia, Julius II, Leo X, and Clement VII.

SOURCES & Further Reading: Rome: A History In Seven Sackings by Kneale, A History of Venice by Norwich.

This video was edited by Sophia Ricciardi AKA “Indigo”. https://www.sophiakricci.com/
Our content is intended for teenage audiences and up.

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June 4, 2020

QotD: Islamofascism

Filed under: Middle East, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

The great silence by left-leaning Western feminists, and other large parts of the left, to human rights abuses carried out in the name of Islam is, to see it as its kindest, caused by an overdeveloped sense of tolerance or cultural relativism. But it is also part of the new anti-Americanism. Look at American Christian fundamentalism, they say.

Dislike of George Bush’s foreign policy has led to an automatic support of those perceived to be his enemies. Paradoxically, this leaves the left defending people who hold beliefs that condone what the left has long fought against: misogyny, homophobia, capital punishment, suppression of freedom of speech. The recent reaffirmation by Iran’s Ayatollah Khamenei of the fatwa against Salman Rushdie has been met by virtual silence; as has the torture and murder in Iraq of a man who would be presumed to be one of the left’s own — Hadi Salih, the international officer of the Iraqi Federation of Trade Unions. The hard left these days is soft on fascism, or at least Islamofascism.

The religious right in America would, if it could, wind back access to abortion and some other women’s rights. But as far as I am aware, no Christian fundamentalist in the US has suggested banning women from driving cars, or travelling without their husbands’ permission, or forcing them to cover their faces. Contrary to popular opinion, one is not the same as the other.

Pamela Bone, “The silence of the feminists”, The Age, 2005-02-04

May 23, 2020

Failed Assassinations — History Hijinks

Filed under: Britain, Europe, History, Humour, Middle East, Religion — Tags: , , , , , , , — Nicholas @ 04:00

Overly Sarcastic Productions
Published 22 May 2020

If videogames have taught me anything, it’s that an assassin can solve a lot of problems. But sometimes plans fall apart, and sometimes it’s for the absolute DUMBEST reasons.

SOURCES & Further Reading: A History of Venice by Norwich, Rebellion by Ackroyd, The Poison King by Mayor.

This video was edited by Sophia Ricciardi AKA “Indigo”. https://www.sophiakricci.com/
Our content is intended for teenage audiences and up.

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May 21, 2020

The Great Exhibition of 1851 also served (for some) as the 19th century equivalent of the “Missile Gap” controversy

Filed under: Britain, Education, Government, History — Tags: , , , , , , , , — Nicholas @ 03:00

In the latest edition of his Age of Invention newsletter, Anton Howes discusses the changing role of the British government and how the Great Exhibition was also useful as subtle domestic propaganda for a more active role for government in the British economy:

The Crystal Palace from the northeast during the Great Exhibition of 1851, image from the 1852 book Dickinsons’ comprehensive pictures of the Great Exhibition of 1851
Wikimedia Commons.

… a whole new opportunity for reform was provided by the Great Exhibition of 1851. As I explained in the previous newsletter, an international exhibition of industry functioned as an audit of the world’s industries. It, and its successors, the world’s fairs, gave some indication of how Britain stood relative to rival nations, especially France, Prussia, and the United States. And whereas some people saw the Great Exhibition as a clear mark of Britain’s superiority, for would-be reformers it was a chance to expose worrying weaknesses. Thus, Henry Cole and the other original organisers of the exhibition at the Society of Arts exacerbated fears of Britain’s impending decline, giving them an excuse to create the systems they desired.

They identified two areas of worry: science and design. Britain of course had many eminent scientists and artists — some of the best in the world — but other countries seemed to have become better at diffusing scientific training and superior taste throughout the workforce as a whole. Design skills were an issue because France appeared to be catching up with Britain when it came to the mechanisation of industry; if it caught up on machinery while maintaining its lead in fashion, then Britain would not be able to compete. And scientific training appeared more useful than ever, with the latest scientific advances “influencing production to an extent never before dreamt of”. Visitors to the Great Exhibition had marvelled at the recent inventions of artificial dyes, a method of processing beetroot sugar, and the latest improvements to photography and the electric telegraph. Thus, for Britain to maintain its lead, it would need to improve the education of its workers.

The reformers’ scare tactics worked. The aftermath of the Great Exhibition saw the creation of a government Department of Science and Art under the direction of Henry Cole, who in turn oversaw the agglomeration of various museums, design schools, and other cultural institutions to what is now the “Museum Mile” in South Kensington. (Curiously, the area was originally called Brompton, but when Cole opened a museum of design and industry there, he named it the South Kensington Museum. Kensington was a much more aristocratic area nearby, though it had no “south” at the time. The museum evolved, rather complicatedly, into what is now the Victoria & Albert Museum. But unlike so many top-down area re-brands, the name South Kensington stuck.)

And that was just the beginning. Cole and his allies then oversaw a dramatic expansion of the state into education, largely through the use of examinations. Although state-funding for education had initially centred on building new schools, getting any more involved was a highly contentious issue. Most schools were controlled and funded by religious organisations, but were split between the established Anglican church and dissenters. When the government first became involved in schools, it was thus bitterly opposed by many dissenters as they feared that their children might become indoctrinated to Anglicanism. And naturally, the government could not teach dissenting religions. Yet the proposed compromise of teaching no religion at all was unacceptable to both sides. Schools were crucial, the groups believed, to keeping religion alive.

So the utilitarians came up with a workaround. Rather than getting the state too involved directly in managing the schools themselves, it would instead influence the curriculum. By holding examinations, and then paying teachers based on the outcomes of the tests, they could incentivise the teaching of certain subjects and leave the schools free to teach whatever religious beliefs they pleased. Indeed, by diverting more and more time towards teaching particular subjects, the reformers saw it as a secularising blow “against parsonic influence”. The tactic was initially applied to adult education. The Society of Arts would first trial out examinations without payments, to test their viability. Then Cole would have his department take over the examinations, first for drawing, and later for science, using his budget to fund payment-by-results. The effects were dramatic. The Society’s relatively popular examinations in chemistry, for example, rarely had more than a hundred candidates a year. But when the department instituted its payments, it soon drew in thousands. By 1862, when the government wanted to improve the teaching of reading, writing, and arithmetic in schools, they adopted Cole’s suggestion that they also use payment-by-results.

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