Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.
–Thomas a Kempis
(I found this in Boswell’s “Life of Samuel Johnson”)
The thread of previous Worth Pondering posts starts here
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Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.
–Thomas a Kempis
(I found this in Boswell’s “Life of Samuel Johnson”)
The thread of previous Worth Pondering posts starts here
(Original meditation on this subject here.)So, now the social-political-confection of a peculiar sort of Islam have put one of their captives/hostages into an iron cage, publically and horrifically, burning him alive, making certain to video this, broadcast it locally, and to post it on the world-wide internet media; also to post materiel purporting to provide justification for this on the usual media channels. I presume the national Islamic media sycophants are breaking the sound barrier in rushing to assure us that those peculiar practitioners are not truly Islamic, and that this has been the actions of just a tiny and marginalized minority, not truly representative of the really-oh-and-truly-oh tolerant Muslim world, and who are we to judge because … Crusades and Inquisition. Read the rest of this entry »
Kevin Madigan revisits a theme that is anathema to many on the Right but deserves serious consideration:
As Pope Francis recently remarked, reflecting this relatively new attitude of tolerance and pluralism, “Each individual must be free, alone or in association with others, to seek the truth, and to openly express his or her religious convictions, free from intimidation.” It has been said, and not without reason, that the church changed more from 1960-2000 than in the previous millennium. Yet even today, outside Western Europe and the U.S., predominantly Christian states—Russia and Uganda, for instance—have notoriously repressive laws.
All of this is to say that traditionalist Islamic states and Muslims have not, historically speaking, had a monopoly on authoritarianism, violence against apostates, the wholesale rejection of religious pluralism, and the manipulation of religion to realize political agendas. But in the same sad set of facts lies some good news: The startling changes experienced by Western churches over the past several centuries suggest that similar changes might occur within the world of Islam.
Madigan’s piece is worth reading in full.
Bernard Lewis pointed out that the fascist authoritarianism we take for granted in today’s Arab world is itself a European import. Who’s to say that the direction of future political changes there must be negative.
One strong takeaway from this analysis is that the West should support Muslim moderates and modernisers. We don’t do that consistently, which may be an indirect cause of the Middle East’s current dire condition.
(I am informed that the DoD is soliciting memorial essays for the recently-departed monarch of the House of Saud. My entry, somewhat inspired by a Facebook post by Robert Zubrin, is below. Other ChicagoBoyz contributors are encouraged to compose entries as well.)
Read the rest of this entry »
Posted in Anglosphere, Anti-Americanism, Christianity, Current Events, History, Immigration, International Affairs, Islam, Libertarianism, Middle East, Military Affairs, National Security, Predictions, Religion, Terrorism, USA, War and Peace | 5 Comments »
Posted by Lexington Green on 25th January 2015 (All posts by Lexington Green)
There was much discussion and speculation regarding the recent synod on the family, including a media-driven suggestion that the Catholic Church was going to change long-standing rules pertaining to sexual morality.
The Church’s diminishing appeal to men is a crisis which few have been willing to speak about bluntly. Cardinal Burke (pictured above) is an exception, as this piece shows.
“Sadly, the Church has not effectively reacted to these destructive cultural forces; instead the Church has become too influenced by radical feminism and has largely ignored the serious needs of men.”
The truth will set you free.
Pope Francis, in one of his controversy-provoking interviews, mentioned that one of his favorite spiritual writers is Fr. Louis Lallemant. I found on the Internet, and read, The Spiritual Doctrine of Father Louis Lallement, which is indeed an excellent book. Recommended.
I meant to include this list of ten really short prayers to say during the day.
A very good list, with good commentary.
So, OK, my employer made me burn off some vacation days before the end of the fiscal year, in the form of a cap on the number of PTO hours that can be carried over from FY14 into FY15, which boundary has shifted by 3 months due to our recent change of ownership. Much lower down, my management intimated that due to certain software-release and testing milestone dates, no significant block of time off in February or March would be approved. But thanks to an unrelated M&A a few years back (a spectacularly problematic one, destined to be a business-school case study for decades to come), we now get the MLK holiday off. I decided to take the whole week and head southwest in search of sunlight. After a swing through New Mexico, I am spending a few days at Crow’s Nest, a 10-minute hike from the 6+ acres I own near Bloys Camp. It’s my first visit in four years.
This is what I would write if somebody made me enter one of those hoary MLK essay contests that middle- or high-school students get sucked into. The entries that I’ve read over the years have seemed pretty unimaginative, but it’s hardly realistic to expect much historical perspective from a teenager. The tone I’m aiming for here is, of course, originality combined with some mildly discomfiting assertions, while avoiding stereotypical politics. The structure is a simple three-parter: past, present, and (near) future.
Posted in Americas, Book Notes, Christianity, Civil Society, Current Events, History, Holidays, Human Behavior, Immigration, International Affairs, Latin America, Libertarianism, North America, Personal Narrative, Predictions, Society, Systems Analysis, Transportation, USA | 23 Comments »
Last year I reviewed quite a few books, including several that IMO are extremely important and well-written. Here’s the list:
The Caine Mutiny. The movie, which just about everyone has seen, is very good. The book is even better. I cited the 1952 Commentary review, which has interesting thoughts on intellectuals and the responsibilities of power.
To the Last Salute. Captain von Trapp, best known as the father in “The Sound of Music,” wrote this memoir of his service as an Austrian submarine commander in the First World War–Austria of course being one of the Central Powers and hence an enemy to Britain, France, and the United States. An interesting and pretty well-written book, and a useful reminder that there are enemies, and then there are enemies.
That Hideous Strength. An important and intriguing novel by C S Lewis. As I said in the review, there is something in this book to offend almost everybody. So, by the standards now becoming current in most American universities, the book–and even my review of it–should by read by no one at all.
The Cruel Coast. A German submarine, damaged after an encounter with a British destroyer, puts in at a remote Irish island for repairs. Most of the islanders, with inherited anti-British attitudes, tend toward sympathy with the German: one woman, though, has a clearer understanding of the real issues in the war.
Nice Work. At Chicago Boyz, we’ve often discussed the shortage of novels that deal realistically with work. This is such a novel: an expert in 19th-century British industrial novels–who is a professor, a feminist, and a deconstructionist–finds herself in an actual factory. Very well done.
Menace in Europe. Now more than ever, Claire Berlinski’s analysis of the problems in today’s Europe needs to be widely read.
A Time of Gifts. In late 1933, Patrick Fermor–then 18 years old–undertook to travel from the Holland to Istanbul, on foot. The story of his journey is told in three books, of which this is the first. This is not just travel writing, it is the record of what was still to a considerable extent the Old Europe–with horsedrawn wagons, woodcutters, barons and castles, Gypsies and Jews in considerable numbers–shortly before it was to largely disappear.
The Year of the French. The writer, commentator, and former soldier Ralph Peters calls this book “the finest historical novel written in English, at least in the twentieth century.”
If ever there were a 19th Century journalist more deeply wedded to the old mission statement of comforting (and avenging) the afflicted and afflicting the comfortable with energy and fierce enthusiasm, that person would have to be one William Cowper Brann. In the last decade of the 19th Century, he possessed a small but widely-read newspaper called the Iconoclast, a reservoir of spleen the size of Lake Michigan, and a vocabulary of erudite vituperation which would be the envy of many a political blogger today. Born in 1855, in Coles County, Illinois, he was the son of a Presbyterian minister. Upon losing his mother when barely out of diapers, he was placed with a foster family. At the age of thirteen, he ran away from the foster home and made his own way in the world, armored with a bare three years of formal education. He worked as a hotel bellboy, an apprentice house painter, and as a printer’s devil, from which he graduated into cub reporting. He and his family – for he did manage to marry – gravitated into Texas, settling first in Houston, followed by stints in Galveston and in Austin, working for local newspapers as reporter, editor and editorialist, and attempting to launch his own publication – the first iteration of the Iconoclast – terming it “a journal of personal protest.” For William Cowper Brann had opinions – sulfurous, vituperative and always entertaining, even for a day when public discourse not excluding journalism was conducted metaphorically with brass knuckles – and he despised cant, hypocrisy and what he termed ‘humbuggery’ with a passion burning white-hot and fierce.
The world weighs on my shoulders, but what am I to do?
You sometimes drive me crazy, but I worry about you
I know it makes no difference to what you’re going through
But I see the tip of the iceberg, and I worry about you …
– Neil Peart, Distant Early Warning
But wouldn’t it be luxury to fight in a war some time where, when you were surrounded, you could surrender?
– Ernest Hemingway, For Whom the Bell Tolls
Reading through background material on the UN’s recent request for $16.4 billion in humanitarian aid in 2015, I find that the number of displaced people was already at its highest since World War II at the end of 2013, and has risen by several million since then. Nearly all are somewhere inside or on the perimeter of the Muslim world, with Ukraine the only sizeable exception. My sense, in which I am hardly alone, is that we are reliving the mid-1930s, with aggression unchecked and chaos unmitigated by morally exhausted Western institutions. That “low dishonest decade” ended in global war with a per capita death toll around 1 in 40. A proportional event a few years from now would kill 200 million people.
Posted in Americas, Anti-Americanism, Book Notes, China, Christianity, Current Events, Ebola, Elections, History, Human Behavior, Immigration, India, International Affairs, Islam, Latin America, Libertarianism, Middle East, Military Affairs, National Security, Politics, Predictions, Society, Space, Systems Analysis, Terrorism, United Nations, USA, War and Peace | 31 Comments »
The longest night, the shortest day, the turn of the year – and I think likely the oldest of our human celebrations, once our remotest ancestors began to pay attention to things. They would have noticed, and in the fullness of time, erected monumental stones to mark the progression of the sun, the moon, the stars, the seasons, the light and the dark and all of it. The farther north and south you go from the equator, the more marked are the seasonal differences in the length of day and night. Just north of the Arctic Circle in the year I spent at Sondrestrom Greenland, those mid-summer nights were a pale grey twilight – and the midwinter days a mere half-hour-long lessening of constant dark at about midday. It was an awesome experience, and exactly how awesome I only realized in retrospect. How my ancestors, in Europe, or even perhaps in the Middle East, would have looked to the longer days which would come after the turning of the year; the darkness lessening, sunlight and warmth returning for yet another season of growing things in the ground, and in the blessed trees, when the oxen and sheep, and other domesticated critters would bear offspring. And the great primitive cycle of the year would turn and turn again, with the birth of the Christ added into it in due time.
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Newgrange is an ancient structure in Ireland so constructed that the sun, at the exact time of the winter solstice, shines directly down a long corridor and illuminates the inner chamber. More about Newgrange here and here.
Grim has an Arthurian passage about the Solstice.
Don Sensing has thoughts astronomical, historical, and theological about the Star of Bethlehem.
A wonderful 3-D representation of the Iglesia San Luis De Los Franceses. Just click on the link–then you can look around inside the cathedral. Use arrow keys or mouse to move left/right, up/down, and shift to zoom in, ctrl to zoom out.
Vienna Boys Choir, from Maggie’s Farm
Lappland in pictures…link came from the great and much-mourned Neptunus Lex
Snowflakes and snow crystals, from Cal Tech. Lots of great photos
A Romanian Christmas carol, from The Assistant Village Idiot
In the bleak midwinter, from The Anchoress
A Christmas reading from Thomas Pynchon.
The first radio broadcast of voice and music took place on Christmas Eve, 1906. (although there is debate about the historical veracity of this story)
An air traffic control version of The Night Before Christmas.
Ice sculptures from the St Paul winter carnival
O Come, O Come, Emmanuel, sung by Enya
(may not seem like a Christmas-appropriate post based on the first 2 stanzas, but read on…)
“Gold is for the mistress — silver for the maid —
Copper for the craftsman cunning at his trade.”
“Good!” said the Baron, sitting in his hall,
“But Iron — Cold Iron — is master of them all.”
So he made rebellion ‘gainst the King his liege,
Camped before his citadel and summoned it to siege.
“Nay!” said the cannoneer on the castle wall,
“But Iron — Cold Iron — shall be master of you all!”
The Sydney Morning Herald called for “empathy” for the terrorist who committed the recent hostage-taking in a cafe. Hillary Clinton, too, has recently called for empathy for our enemies.
I’m reminded of something G K Chesterton wrote:
The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered (as Christianity was shattered at the Reformation), it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone. Thus some scientists care for truth; and their truth is pitiless. Thus some humanitarians only care for pity; and their pity (I am sorry to say) is often untruthful. For example, Mr. Blatchford attacks Christianity because he is mad on one Christian virtue: the merely mystical and almost irrational virtue of charity. He has a strange idea that he will make it easier to forgive sins by saying that there are no sins to forgive. Mr. Blatchford is not only an early Christian, he is the only early Christian who ought really to have been eaten by lions. For in his case the pagan accusation is really true: his mercy would mean mere anarchy. He really is the enemy of the human race– because he is so human.
Young European women, as well as young European men, are joining ISIS, in numbers which–while not huge–are still large enough to raise concern.
And in the United States, more Hispanics are turning towards Islam, and more than half of Miami’s 3,000 Hispanic Muslims are female. One converted-Muslim Latina, who holds a masters degree, explained the appeal of the religion partly as follows:
It defines their world on a clear grid of what’s permitted or ‘halal,’ and what’s prohibited which is ‘haram’. So they know exactly where they stand. So the Qur’an becomes this guidebook that tells you exactly what to wear, what to eat, how to wash, how to behave, when to pray.
From the above-linked article about European girls converting to Islam and joining ISIS:
The girls sought out IS fighters because the West seems weak and unmanly and they pine for real men who are willing to kill and die for what they believe in.
Why? Europe’s got great health care, welfare, and lots of attractive young men and attractive women who, unlike the vast majority of women in the Middle East outside of Israel, are sexually available. So, why given a choice between a comfortable, if somewhat boring, life as a pharmacist in Hamburg, or fighting and dying in the desert, are thousands of Western Muslims opting for the latter?
Because, for all the awesome social services and consumer goods it can offer, Europe has become incapable of endowing the lives of its citizens, Muslim or not, with meaning. A generation of young European Muslims are giving up their relatively easy lives in Malmö, Marseilles, and Manchester for the battlefields of Syria and Iraq, because Europe is devoid of values worth living—or dying—for. They are leaving for the same reason that Europe’s Jews are moving to Israel: Strength and a sense of purpose can be found elsewhere, whether it’s ISIS, Vladimir Putin, Ali Khameni, or the IDF.
Karim Pakzad, of the French Institute of International and Strategic Relations, said some young women had “an almost romantic idea of war and warriors. I think this has been true in many if not most places throughout the world and many if not most times throughout history…but today’s West, in many if not most of its subcultures, does not honor its own warriors very much these days.
The motivations of the women referenced in these articles are similar though not identical to the motivations of Arthur Koestler’s protagonist Hydie Anderson, in the 1950 novel The Age of Longing. (My review of the book is here.) Hydie is a young American woman living in Paris, a former Catholic who has lost her faith. She is not attracted to any of the American or European men she knows, but falls hard for a committed Russian Communist. Koestler makes it clear that Fedya’s sexual appeal to Hydie is due in large part to his cultural self-confidence:
“Listen, please,” (Fedya) said. “We have talked about these matters often before. You don’t like that we make scientific studies of human nature like Professor Pavlov. You don’t like revolutionary vigilance and lists on the social reliability of people, and discipline and re-education camps. You think I am brutal and ridiculous and uncultured. Then why did you like making love with me? I will tell you why and you will understand…”
“I am not a tall and handsome man…There are no tall and handsome men who come from the Black Town in Baku, because there were few vitamins in the food around the oilfields. So it was not for this that you liked to make love with me…It was because I believe in the future and am not afraid of it, and because to know what he lives for makes a man strong…I am not handsome, but you have felt attracted to me because you know that we will win and that we are only at the beginning–and that you will lose because you are at the end…”
In my review, which was originally posted almost 5 years ago, I linked a British Muslim woman who said that ““Since 9/11, vast numbers of educated, privileged middle-class white women have converted to Islam”…she identified these converts as including women at “investment banks, TV stations, universities and in the NHS.” Her concern was not that they are converting to Islam…something I’d presume she would applaud…but that they were converting to “the most restricted forms” of the religion.
In the review, I said:
I don’t think Koestler’s protagonist would have been attracted to a fundamentalist Muslim in the way that she was drawn to the communist Fedya. The gap in values would have been far wider: while Communism is a bastard child of the Enlightenment, radical Islam is counter-Enlightenment, and does not make the kind of universalist, humanitarian, and secular promises that the Communists made–the cruelty is closer to the surface.But the loss of Western self-confidence has greatly accelerated since Koestler wrote, and today’s Hydies are unlikely to share the educational and religious depth of the woman Koestler imagined.
Posted by Lexington Green on 12th September 2014 (All posts by Lexington Green)
On July 14, the Ottoman army of roughly ninety thousand effectives set up camp in front of Vienna. An Ottoman envoy appeared at the gates with the demand that the Christians “accept Islam and live in peace under the Sultan!”
Count Ernst Rüdiger von Starhemberg, who had been left in command with about twelve thousand soldiers, cut him short, and a few hours later the bombardment began. Within two days, the Turks had completely surrounded the city and, by one contemporary estimate, were within a mere two thousand paces of the salient angles of the counterscarp. The grand vizier (Mehmet himself had stayed behind in Belgrade) set up a magnificent tent in the center of what was virtually another city outside the walls. There, in the company of an ostrich and a parakeet, he dispensed favors in complete confidence of an eventual victory, and sauntered forth each day to inspect the Turkish trenches.
The situation inside the city grew steadily more desperate as water ran low, garbage piled high in the streets, and little by little the familiar diseases of the besieged—cholera, typhus, dysentery, scurvy—took hold. Yet the defenders managed to hold out for two months.
Menace in Europe: Why the Continent’s Crisis Is America’s, Too by Claire Berlinski
I read this book shortly after it came out in 1996, and just re-read it in the light of the anti-Semitic ranting and violence which is now ranging across Europe. It is an important book, deserving of a wide readership.
The author’s preferred title was “Blackmailed by History,” but the publisher insisted on “Menace.” Whatever the title, the book is informative, thought-provoking, and disturbing. Berlinski is good at melding philosophical thinking with direct observation. She holds a doctorate in international relations from Oxford, and has lived and worked in Britain, France, and Turkey, among other countries. (Dr Berlinski, may I call you Claire?)
The book’s dark tour of Europe begins in the Netherlands, where the murder of film director Theo van Gogh by a radical Muslim upset at the content of a film was quickly followed by the cancellation of that movie’s planned appearance at a film festival–and where an artist’s street mural with the legend “Thou Shalt Not Kill” was destroyed by order of the mayor of Rotterdam, eager to avoid giving offense to Muslims. (“Self-Extinguishing Tolerance” is the title of the chapter on Holland.) Claire moves on to Britain and analyzes the reasons why Muslim immigrants there have much higher unemployment and lower levels of assimilation than do Muslim immigrants to the US, and also discusses the unhinged levels of anti-Americanism that she finds among British elites. (Novelist Margaret Drabble: “My anti-Americanism has become almost uncontrollable. It has possessed me, like a disease. It rises up in my throat like acid reflux…”) While there has always been a certain amount of anti-Americanism in Britain, the author notes that “traditionally, Britain’s anti-American elites have been vocal, but they have generally been marginalized as chattering donkeys” but that now, with 1.6 million Muslim immigrants in Britain (more worshippers at mosques than at the Church of England), the impact of these anti-Americans can be greatly amplified. (Today, there are apparently more British Muslims fighting for ISIS than serving in the British armed forces.)
One of the book’s most interesting chapters is centered around the French farmer and anti-globalization leader Jose Bove, whose philosophy Berlinski summarizes as “crop worship”….”European men and women still confront the same existential questions, the same suffering as everyone who has ever been born. They are suspicious now of the Church and of grand political ideologies, but they nonetheless yearn for the transcendent. And so they worship other things–crops, for example, which certain Europeans, like certain tribal animists, have come to regard with superstitious awe.”
The title of this chapter is “Black-Market Religion: The Nine Lives of Jose Bove,” and Berlinski sees the current Jose Bove as merely one in a long line of historical figures who hawked similar ideologies. They range from a man of unknown name born in Bourges circa AD 560, to Talchem of Antwerp in 1112, through Hans the Piper of Niklashausen in the late 1400s, and on to the “dreamy, gentle, and lunatic Cathars” of Languedoc and finally to Jean-Jacques Rousseau. Berlinski sees all these people as being basically Christian heretics, with multiple factors in common. They tend appeal to those whose status or economic position is threatened, and to link the economic anxieties of their followers with spiritual ones. Quite a few of them have been hermits at some stage in their lives. Most of them have been strongly anti-Semitic. And many of the “Boves” have been concerned deeply with purity…Bove coined the neologism malbouffe, which according to Google Translate means “junk food,” but Berlinski says that translation “does not capture the full horror of bad bouffe, with its intimation of contamination, pollution, poison.” She observes that “the passionate terror of malbouffe–well founded or not–is also no accident; it recalls the fanatic religious and ritualistic search for purity of the Middle Ages, ethnic purity included. The fear of poisoning was widespread among the millenarians…” (See also this interesting piece on environmentalist ritualism as a means of coping with anxiety and perceived disorder.)
Posted in Anti-Americanism, Big Government, Book Notes, Britain, Christianity, Civil Society, Deep Thoughts, Europe, Film, France, Germany, History, Immigration, Islam, Judaism, Leftism, Middle East, Religion | 7 Comments »
That Hideous Strength by C. S. Lewis
This was the first thing Mark had been asked to do which he himself, before he did it, clearly knew to be criminal. But the moment of his consent almost escaped his notice; certainly, there was no struggle, no sense of turning a corner. There may have been a time in the world’s history when such moments fully revealed their gravity, with witches prophesying on a blasted heath or visible Rubicons to be crossed. But, for him, it all slipped past in a chatter of laughter, of that intimate laughter between fellow professionals, which of all earthly powers is strongest to make men do very bad things before they are yet, individually, very bad men.
Mark Studdock is a young on-the-make sociologist, a professor at Bracton College, in an English town called Edgestow. He is is far more interested in university politics than in his research or teaching. and as a member of the “progressive element” at the college, he strongly supports Bracton selling a tract of property to a government-sponsored entity called NICE. The NICE is the National Institute for Coordinated Experimentation,which Lewis describes as “the first fruits of that constructive fusion between the state and the laboratory on which so many thoughtful people base their hopes of a better world.” What excites Mark most about the NICE is this:
The real thing is that this time we’re going to get science applied to social problems and backed by the whole force of the state, just as war has been backed by the whole force of the state in the past. One hopes, of course, that it’ll find out more than the old freelance science did, but what’s certain is that it can do more.
Trigger Warning: There is something in this book to offend almost everybody. It contains things that will offend technologists and believers in human progress…social scientists…feminists…academic administrators…bioscience researchers…and surely many other categories of people. It will probably also offend some Christians, for the way in which Christian theology is mixed with non-Christian magic. By the standards now becoming current in American universities, this book, and even this book review, should be read by no one at all. But for those who do not accept those standards…
The Basic Story. Mark has recently married Jane, a woman with strong literary interests and with vague plans for getting an advanced degree. She has recently started having disturbing, indeed terrifying, dreams, which suggest that she has a clairvoyant ability to see distant events in real time. Afraid that she is losing her mind, Jane seeks advice, and is told that her dreams are actually visions, they are very real, will not stop, and are of utmost importance:
“Young lady,” said Miss Ironwood, “You do not at all realize the seriousness of this matter. The things you have seen concern something compared with which the happiness, and even the life, of you and me, is of no importance.”
Miss Ironwood warns Jane that extremely evil people will seek to use her gift, and that she would do well–both for her own interests and those of the entire human race–to join the community of which Miss Ironwood is a part, located at a place called St Anne’s. Jane responds quite negatively to the invitation, afraid that membership in the St Anne’s group will limit her autonomy. She is not interested in the dreams’ meaning; she just wants them to go away.
Mark, on the other hand, responds enthusiastically when he is invited to take a position at the NICE, temporarily located at an old manor called Belbury. One of the first people he meets there is the Head of the Institutional Police, a woman named Miss Hardcastle (picture Janet Napolitano), nicknamed the Fairy, who explains to Mark her theory of crime and punishment:
“Here in the Institute, we’re backing the crusade against Red Tape.” Mark gathered that, for the Fairy, the police side of the Institute was the really important side…In general, they had already popularized in the press the idea that the Institute should be allowed to experiment pretty largely in the hope of discovering how far humane, remedial treatment could be substituted for the old notion of “retributive” or “vindictive” punishment…The Fairy pointed out that what had hampered every English police force up to date was precisely the idea of deserved punishment. For desert was always finite; you could do so much to the criminal and no more. Remedial treatment, on the other hand, need have no fixed limit; it could go on till it had effected a cure, and those who were carrying it out would decide when that was. And if cure were humane and desirable, how much more prevention? Soon anyone who had ever been in the hands of the police at all would come under the control of the NICE; in the end, every citizen.
Another person Mark meets in his first days at Belbury is the acclaimed chemist William Hingest…who has also come down to investigate the possibility of a job at Belbury, has decided against it, and strongly advises Mark to do likewise:
“I came down here because I thought it had something to do with science. Now that I find it’s something more like a political conspiracy, I shall go home. I’m too old for that kind of thing, and if I wanted to join a conspiracy, this one wouldn’t be my choice.”
“You mean, I suppose, that the element of social planning doesn’t appeal to you? I can quite understand that it doesn’t fit in with your work as it does with sciences like Sociology, but–“
“There are no sciences like Sociology. And if I found chemistry beginning to fit in with a secret police run by a middle-aged virago who doesn’t wear corsets and a scheme for taking away his farm and his shop and his children from every Englishman, I’d let chemistry go to the devil and take up gardening again…I happen to believe that you can’t study men, you can only get to know them, which is quite a different thing. Because you study them, you want to make the lower orders govern the country and listen to classical music, which is balderdash. You also want to take away from them everything that makes life worth living and not only from them but from everyone except a parcel of prigs and professors.”
Nevertheless, Mark decides to remain at Belbury, and is drawn ever-deeper into its activities–which, as only those in the innermost circles of that organization realize, are not only consistent with the goals of the 20th-century totalitarianisms, but go considerably beyond them. The NICE seeks to establish a junction between the powers of modern science and those of ancient magic, accessing the latter by awakening the medieval wizard Merlin and using him for their purposes. At the same time, Jane–despite her reservations–becomes increasingly involved with the company at St Anne’s and is entranced with its leader, a Mr Fisher-King. (His name comes from the Wounded King in Arthurian legend.) The St Anne’s group is aware of the truth about NICE and its ultimate goals, and exists for the primary purpose of opposing and, hopefully, destroying that organization.
I will not here describe the war between the forces of Belbury and those of St Anne’s (in order to avoid spoilers), but will instead comment on the characters of some of the protagonists and some philosophically-significant events in the novel, with appropriate excerpts. Hopefully this will be enough to give a sense of the worldview that Lewis is presenting in this book.
Mark Studdock. His character is largely defined by his strong desire to be a member of the Inner Circle, whatever that inner circle may be in a particular context. The passage at the start of this review where Mark agrees to engage in criminal activity on Belbury’s behalf is proceeded by this:
After a few evenings Mark ventured to walk into the library on his own; a little uncertain of his reception, yet afraid that if he did not soon assert his right to the entree this modesty might damage him. He knew that the error in either direction is equally fatal.
It was a success. Before he had closed the door behind him all had turned with welcoming faces and Filostrato had said “Ecco ” and the Fairy, “Here’s the very man.” A glow of pleasure passed over Mark’s whole body.
That “glow of pleasure” at being accepted by the Belbury’s Inner Circle (what Mark then thinks is Belbury’s Inner Circle) is strong enough to overcome any moral qualms on Mark’s part about the actions he is being requested to perform. Lewis has written a great deal elsewhere about the lust for the Inner Circle, which in his view never leads to satisfaction but only to a longing for membership in another, still-more-inner circle. In That Hideous Strength, there are concentric Inner Circles at Belbury, which Mark does penetrate–and each is more sinister than the last.
Posted in Academia, Anglosphere, Arts & Letters, Bioethics, Book Notes, Britain, Christianity, Civil Society, Conservatism, Crime and Punishment, Deep Thoughts, Human Behavior, Leftism, Morality and Philosphy, Philosophy, Political Philosophy | 12 Comments »
(Part of this essay is in a collection of reminiscences about living overseas – but Greece to me was very special, even in spite of a certain problem with terrorism in the 1980s. The opportunities to visit the Parthenon regularly, as well as other classical sites … well, I used to feel sorry for people coming through on a whirlwind tour. They had only a week or two to spend in Greece, but I had almost three years.)
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It seems that Jesus Christ returned to earth, sometime during the sixteenth century…at least, this is the premise of the parable that Ivan relates to Alyosha, in Fyodor Dostoyevsky’s novel The Brothers Karamazov. The city to which Christ came was Seville, where on the previous day before almost a hundred heretics had been burnt by the cardinal, the Grand Inquisitor, “in a magnificent auto da fe, in the presence of the king, the court, the knights, the cardinals, the most charming ladies of the court, and the whole population of Seville. He came softly, unobserved, and yet, strange to say, everyone recognised Him.”
But the Grand Inquisitor observes the way in which people are being irresistibly drawn to Jesus, and causes him to be arrested and taken away.
The crowd instantly bows down to the earth, like one man, before the old Inquisitor. He blesses the people in silence and passes on. The guards lead their prisoner to the close, gloomy vaulted prison- in the ancient palace of the Holy Inquisition and shut him in it. The day passes and is followed by the dark, burning, ‘breathless’ night of Seville. The air is ‘fragrant with laurel and lemon.’ In the pitch darkness the iron door of the prison is suddenly opened and the Grand Inquisitor himself comes in with a light in his hand. He is alone; the door is closed at once behind him. He stands in the doorway and for a minute or two gazes into His face. At last he goes up slowly, sets the light on the table and speaks.
“‘Is it Thou? Thou?’ but receiving no answer, he adds at once. ‘Don’t answer, be silent. What canst Thou say, indeed? I know too well what Thou wouldst say. And Thou hast no right to add anything to what Thou hadst said of old. Why, then, art Thou come to hinder us?
A Winter’s Tale. An appropriate post given today’s temperatures.
Saint Alexander of Munich. Alexander Schmorell, a member of the anti-Nazi student resistance group known as the White Rose, has been canonized by the Russian Orthodox Church Abroad.
Deconstructing a Nazi Death Sentence. The transcript of the verdict passed by the “People’s Court” on members of the White Rose provides a window into the totalitarian mind.
Despicable. US Secretary of State John Kerry, speaking in Istanbul, compared the victims of the Boston Marathon bombing to the nine Turkish activists killed by the IDF as they tried to break Gaza’s naval blockade.
I’ve been pondering Pope Francis’ recent writings and have come to certain conclusions about some serious miscommunication regarding what the Pope is doing. Contrary to a lot of the Francis miscommunication corpus, I don’t think that this is the Pope’s fault.
Capitalism is not, properly speaking, a totalitarian system. It requires a separate moral system, a guide to provide purpose to all the buying and selling. It can fit to a wide variety of moral systems which is a good reason that capitalism ends up being global.
Capitalism’s limits to economic acts create a space for morality to survive and thrive and are natural fetters to the system. These are the fetters that would interest a churchman. Unfettered or unregulated capitalism is totalitarian. If you’re worshipping mammon. If you find value only in your bank account, if there is no other system that informs your purchases and your production, then you have a serious problem. The fetters of government regulation in the economic sphere are irrelevant to Pope Francis because he’s not a politician and not an economist. He has a different scope for his job and vocation.
This is a virtue problem and one that has real world, practical effects. The difference in the education levels in virtue in the American colonies at the start of its revolution and Bourbon France at the start of its revolution are a major factor in why the former succeeded and the latter was ultimately a failure that died in the terror.
Pope Francis’ gig is ultimately to inculcate virtue and prepare us for Heaven. Occasionally this means he falls into the jargon of his profession which, like all professional jargon, is sometimes confusing because in different professions, the terms have different meanings.
cross post: Flit-TM
This long and thoughtful essay by Robert W. Nicholson is well worth reading for anyone with an interest in Israel and modern Christianity, particularly the relationship between American Jews and evangelical Christians.
At a time when the state of Israel lies under existential threat from jihadist Islam, and under ideological and diplomatic assault in foreign ministries, international organizations, churches, universities, editorial offices, and other circles of advanced Western opinion—and when even some Jews in the Diaspora seem to be growing disenchanted with the Zionist cause—millions of evangelical Christians unabashedly continue their outspoken, wholehearted, stalwart defense of both the Jewish state and the Jewish people.
By all rights, this rather stunning fact—the fact of a vibrant Christian Zionism—should encourage a welcoming response from beleaguered Jewish supporters of Israel. Instead, it has caused palpable discomfort, especially among Jewish liberals. Wary of ulterior religious motives, and viewing evangelicals as overly conservative in their general outlook on the world, such Jews either accept the proffered support with a notable lack of enthusiasm or actively caution their fellow Jews against accepting it at all. To many, the prospect of an alignment with evangelicals, even one based on purely tactical considerations, seems positively distasteful. Very few have attempted to penetrate the evangelical world or to understand it in any substantive way.
This is a pity, for many reasons. It is also a serious strategic error. For the reality is that today’s Christian Zionism cannot be taken for granted. For one thing, not all evangelicals do support Israel. For another, more alarming thing, a growing minority inside the evangelical world views the Jewish state as at best tolerable and at worst positively immoral, a country that, instead of being supported on biblical grounds, should be opposed on those same grounds.
Nicholson is alarmed by continued Jewish indifference or hostility to evangelical Christian support in the face of a growing pro-Palestinian, anti-Israel/anti-Jewish movement in the evangelical world that he compares to Liberation Theology in Catholicism. He makes a strong case and American Jews would be wise to heed it. Most of them probably will not do so, however. If they were smarter about their interests they would long since have embraced evangelical Christians as political allies.
Max von Oppenheim was a German ancient historian, and archaeologist who also worked as a diplomat and spy for the German Empire during the First World War. In those latter two capacities, he basically tried to incite Jihad against the Entente powers. From Wikipedia:
During World War I, Oppenheim led the Intelligence Bureau for the East and was closely associated with German plans to initiate and support a rebellion in India and in Egypt. In 1915 Henry McMahon reported that Oppenheim had been encouraging the massacre of Armenians in Mosques.
Oppenheim had been called to the Wilhelmstrasse from his Kurfurstendamm flat on 2 August 1914 and given the rank of Minister of Residence. He began establishing Berlin as a centre for pan-Islamic propaganda publishing anti-Entente texts. On August 18 1914 he wrote to Chancellor Bethmann Hollweg to tell him that Germany must arm the Muslim brotherhoods of Libya, Sudan and Yemen and fund Arab exile pretenders like the deposed Egyptian Khedive, Abbas Hilmi. He believed Germany must incite anti-colonial rebellion in French North Africa and Russian Central Asia and incite Habibullah Khan, the Emir of Afghanistan, to invade British India at the head of an Islamic army. Oppenheim’s Exposé Concerning the Revolutionizing of the Islamic territories of our enemies contained holy war propaganda and ‘sketched out a blueprint for a global jihad engulfing hundreds of millions of people’. Armenians and Maronite Christians were dismissed as Entente sympathizers, quite useless to Germany nicht viel nutzen konnen. 
Because Germany was not an Islamic power the war on the Entente powers needed to be ‘endorsed with the seal of the Sultan-Caliph’ and on 14 November 1914 in a ceremony at Fatih Mosque the first ever global jihad had been inaugurated. The impetus for this move came from the German government, which subsidized distribution of the Ottoman holy war fetvas, and most of the accompanying commentaries from Muslim jurists, and Oppenheim’s jihad bureau played a significant role. By the end of November 1914 the jihad fetvas had been translated into French, Arabic, Persian and Urdu. Thousands of pamphlets emerged under Oppenheim’s direction in Berlin at this period and his Exposé declared that, “the blood of infidels in the Islamic lands may be shed with impunity”, the “killing of the infidels who rule over the Islamic lands” , meaning British, French, Russian, and possibly Dutch and Italian nationals, had become ” a sacred duty”. And Oppenheim’s instructions, distinct from traditional ‘jihad by campaign’ led by the Caliph, urged the use of ‘individual Jihad’, assassinations of Entente officials with ‘cutting, killing instruments’ and ‘Jihad by bands’,- secret formations in Egypt, India and Central Asia.
“During the First World War, he worked in the Foreign Ministry in Berlin, where he founded the so-called “message Centre for the Middle East”, as well as at the German Embassy in Istanbul. He sought to mobilize the Islamic population of the Middle East against England during the war and can be seen thus almost as a German counterpart to Lawrence of Arabia. The AA pursued a strategy of Islamic revolts in the colonial hinterland of the German enemy. The spiritual father of this double approach, the war first, by troops on the front line and secondly by people’s rebellion “in depth” was by Oppenheim.”
The German adventurer met with very little success in World War I. To this day, the British see him as a “master spy” because he founded the magazine El Jihad in 1914 in an effort to incite the Arabs to wage a holy war against the British and French occupiers in the Middle East. But his adversary Lawrence of Arabia, whom he knew personally, was far more successful at fomenting revolts.
Lawrence of Arabia, aka T. E. Lawrence was successful because he didn’t appeal to religious fervor, but rather to the far more basic sentiment of ethnic solidarity against an oppressor of different ethnic origin. In other words, the Arabs cared far more about their struggle against the Turkish Empire than they did about religion, leave alone jihad.
Among the blessing that is about biggest in my inventory of them – aside from finishing out my final military tour in Texas, which I didn’t much like at the time, since it was third on my list of choices. Dammit, the personnel who dictated broadcaster assignments were supposed to turn themselves inside out, giving retiring broadcasting personnel their first choice of a final assignment location since they could then do things like buy a house and work up local connections to facilitate the post-retirement second career which the customary long stretches of overseas/remote duty tours usually didn’t allow an opportunity to do. It turned out for the best, although I certainly didn’t see it so at the time. The main thing is that not only am I now glad that I am retired and long past being recalled to active duty (like they couldn’t get enough military broadcaster talent that they have to recall a slightly overweight lady of certain age) but I am glad that Blondie is also long past recall. And that she didn’t sign up for Reserve duty, either.
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Apropos of nothing – although since the Zimmerman jury has begun deliberations, this selection might be seen as a comment – today I am thinking on a certain 19th century hymn. Which my mother always disliked since a certain pastor liked to bring it out, incessantly with regard to particularly mid-20th century political concerns. Yes, I was raised religious, in one of the more flintily intellectual Protestant religious traditions, and today I believe this particular hymn to be especially relevant, in light of David’s post about Saint Alexander of Munich. There are choices one makes – sometimes momentous ones, on the spur of an instant, which turn out to be the choices which define your life … and now and again, your death.
Once to every man and nation
Comes the moment to decide,
In the strife of truth with falsehood,
For the good or evil side;
Some great cause, God’s new Messiah,
Offering each the bloom or blight,
And the choice goes by for ever
‘Twixt that darkness and that light.
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