Archive for the 'Christianity' Category

There won’t be any surprises in this one for anyone who knows me at all well, but I’ll try to at least make it entertaining.

My very first lasting memory of a news event with political content took place on the afternoon of Sunday 21 January 1968. A B-52 with four hydrogen bombs aboard took off from Thule AFB and crashed somewhere in the Arctic, location unknown.
Ten days later, the Tet Offensive began.
Nine weeks and one day after that, Dr King was assassinated.
Nine weeks less one day after that, Bobby Kennedy was assassinated.
Twelve weeks to the day after that, I first saw real human blood shed live on television via cameras above the intersection of Michigan and Balbo as the Chicago police attacked demonstrators during the Democratic National Convention.

I was eight years old.

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For most Americans, the great day of realization of the seriousness of the COVID-19 threat—or more precisely, the seriousness of the official reaction to it—was Thursday, March 12th, when they woke to the news that the previous evening, the National Basketball Association had postponed an OKC Thunder-Utah Jazz game after a player’s test result came back positive, and then quickly canceled the remainder of the season. I was less concerned with the NBA, but coincidentally, also on Thursday the 12th, was informed that a certain institution of higher education that we all know and love was moving to remote learning for undergraduate and graduate classes for its entire Spring Quarter of 2020. Simultaneously, nearly all students were ordered to plan to vacate their on-campus housing by 5 PM CDT on Sunday, March 22nd.

I had also just returned home from a severely truncated trip to Italy which had gotten no farther than New York City. Had the Italy leg been undertaken, I would have been on one of the last flights out of that country before it was locked down entirely, and would have been a strong candidate for two weeks of quarantine upon arrival in the US. I was therefore necessarily concerned with pandemic response, and on the day after my return home, sent an e-mail to several leaders and volunteers in my church with a general offer of expertise and recommendations to pursue several of the items discussed below, especially a communications plan.

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What I’ve got so far:

1. Everything’s on the table. The likelihood that your preexisting ideology or priorities are an entirely adequate match to what this situation truly requires of us is close to nil. “In a time of drastic change it is the learners who inherit the future. The learned usually find themselves equipped to live in a world that no longer exists.” ― Eric Hoffer
2. That said, your life experience will give you insights. Privilege your experience over your ideology and nominal priorities.
3. All disasters are local. Concentrate on your meaningfully immediate environment, which in this case will be the local market for medical resources. For most of the US, that will be our MSA. For those outside an MSA (metropolitan or micropolitan) that will be their county; and for some it will be the group of counties that feed into the one hospital in the region.
4. Deprioritize pandemic news from outside your local area. There are people in the massive NY/NJ/MA outbreak that I worry about, but what happens there will only modestly resemble what happens in the KC MSA, not least because of the difference in population density, which can approach 20x.
5. Mitigate or avoid your own risk (including the risk you pose to others) by both following the hygiene advice we’ve all heard and minimizing your physical interaction with anyone outside your immediate household. Internalize R₀ = b × k × d, where R₀ is the reproduction number of the virus, b is the probability of infection given contact with an infectious person, k is the contact rate, and d is the infectious duration. While the nominal R₀ of COVID-19 is ~3, your personal R₀ can be driven to < 1 by your own behavior.
6. The general form of the challenge confronting us is abrupt wide variation in formerly relatively constant phenomena. In Talebian terms, we have migrated from “mediocristan” to “extremistan.” The multiplicative nature of a novel viral pandemic, especially by comparison to the relatively predictable seasonality of influenza viruses, has a thick-tailed (power law) probability structure and complex payoffs (notoriously ranging from large numbers of nearly asymptomatic cases to abruptly life-threatening “cytokine storm” reactions). For detail, see The Fourth Quadrant: A Map of the Limits of Statistics.
7. So we find ourselves at serious risk of running out of ventilators, ICU beds, and even hospital beds generally, to say nothing of supplies (but see “all disasters are local,” above), raising the prospect of significant second-order mortality among those unable to obtain adequate care for entirely unrelated illnesses and injuries.
8. In this connection, many prior customs, techniques, tools, and materials are being revealed as highly dysfunctional and, if all goes sufficiently well, will be swept into the dustbin of history. The bad news for me is that my earlier fears about easily-bottlenecked processes have been realized. But we may look forward to significant adaptation, including deregulation of medical services.
9. Similarly, a large number of purported fixes and remedies will fail. Folk remedies, in particular, seem likely to be disastrous, and this blog’s audience needs no persuasion that attempts at central planning will fail thanks to the Hayekian local knowledge problem. In that connection, and to quote something I wrote a few years back: “John Gilmore famously said that ‘the Net interprets censorship as damage and routes around it.’ The future adaptation of representative democracies will depend on our capability, as individuals, to interpret endemic institutional dysfunctionality as damage and route around it.”
10. The relatively vulnerable are closer to the center of the network: affluent, living in high-density major cities, well-traveled, extroverted, socially active, with large numbers of regular contacts (even if mostly in a “bubble” as per Murray’s notorious quiz). But some are the alienated and defiant who reject risk avoidance or even risk mitigation tactics (or attempt folk remedies instead), ordinarily associated with …
11. The relatively invulnerable, who are at or near the edge of the network: impoverished, living in rural or low-density metro areas, untraveled, introverted, socially isolated, rarely in face-to-face contact with others. Many of these people have mental health issues and associated substance abuse problems. But the relatively invulnerable are also the intelligent and conscientious who promptly adopt appropriate risk management strategies.
12. The post-pandemic preferences of the relatively invulnerable will have massive economic and cultural effects. I expect a reasonably quick partial recovery from the economic shutdown, but full recovery may take several years. Many of the “third places” which have done well over the last few decades will not regain their patronage, and as of early April 2020, we can only guess which ones. Fond hopes of some of my co-religionists aside for a sudden revival, I believe church attendance and involvement will be well down in the aftermath, and will not significantly grow until the next “Awakening,” which per Strauss and Howe should occur at mid-century. Until then, believers will be culturally marginalized and congregations will be smaller—but comprised of relatively fervent, active members.
13. Geopolitical risks are heightened, especially US-China tensions, and if Xenakis’ “58-year hypothesis” holds, this very year will see an echo of the Cuban Missile Crisis.
14. The most important output of this process—and it is a process, with inputs, providers, outputs, recipients, etc—will be a collective lessons-learned database, comprised of both tacit and explicit knowledge, and somehow transmitted to future generations.

It is unwise to let your dislike for certain individuals to run away with you to the point that you publish attacks that can be refuted with a few seconds of research.

Speaking of publishing dumb things…

Philosophers and philodoxers

Thoughts on personal productivity from Marc Andreessen

This 19th century French philosopher sounds worth reading.  From Tyler Cowen’s summary:

He explicitly considers the possibility that the rate of scientific innovation may decline, in part because the austere and moral mentality of semi-rural family life, which is most favorable for creativity in his view, may be replaced by the whirlpool of distractions associated with the urban lifestyles of the modern age.

The 10 worst colleges for free expression…the 2020 edition.

Using albatrosses to track down illegal fishing boats.  A little advice for the captains of those boats: do not, under any circumstances, shoot an albatross.

France’s most beautiful stained-glass windows

… oh, heck, everyone knows the rest of this: Do not mess with Texas. Even if – especially if —  you are a transient loner with a long record of offenses against the laws of man and God, hopped up on murderous rage against something or other, and looking to take it out on whomever you assume will not retaliate … because word has gotten out. It’s gotten out for quite some time, although I venture a guess that it has not made it as far as the Transient Weirdo Loner With Mental/Rage Issues Community, unless those Transient Weirdo Loners are also set on a variant of ‘suicide by cop’ and the new hotness among them is ‘suicide by volunteer church security’. Read the rest of this entry »

I’ve always liked this passage from Thomas Pynchon’s great novel Gravity’s Rainbow.

The setting: it is the grim winter of 1944, just before Christmas. The military situation in Europe is not good, and WWII seems as if it will never end. London is under attack by V-2 rockets and V-1 cruise missiles (as they would be called today.) Roger and Jessica, two of the main characters, are driving in a rural area in England and come upon a church where carols are being sung. They decide to go inside.

They walked through the tracks of all the others in the snow, she gravely on his arm, wind blowing her hair to snarls, heels slipping once on ice. “To hear the music,” he explained.

Tonight’s scratch choir was all male, epauletted shoulders visible under the wide necks of white robes, and many faces nearly as white with the exhaustion of soaked and muddy fields, midwatches, cables strummed by the nervous balloons sunfishing in the clouds, tents whose lights inside shone nuclear at twilight, soullike, through the cross-hatched walls, turning canvas to fine gauze, while the wind drummed there…..The children are away dreaming, but the Empire has no place for dreams and it’s Adults Only in here tonight, here in this refuge with the lamps burning deep, in pre-Cambrian exhalation, savory as food cooking, heavy as soot. And 60 miles up the rockets hanging the measureless instant over the black North Sea before the fall, ever faster, to orange heat, Christmas star, in helpless plunge to Earth. Lower in the sky the flying bombs are out too, roaring like the Adversary, seeking whom they may devour. It’s a long walk home tonight. Listen to this mock-angel singing, let your communion be at least in listening, even if they are not spokesmen for your exact hopes, your exact, darkest terror, listen. There must have been evensong here long before the news of Christ. Surely for as long as there have been nights bad as this one–something to raise the possibility of another night that could actually, with love and cockcrows, light the path home, banish the Adversary, destroy the boundaries between our lands, our bodies, our stories, all false, about who we are: for the one night, leaving only the clear way home and the memory of the infant you saw, almost too frail, there’s too much shit in these streets, camels and other beasts stir heavily outside, each hoof a chance to wipe him out…….But on the way home tonight, you wish you’d picked him up, held him a bit. Just held him, very close to your heart, his cheek by the hollow of your shoulder, full of sleep. As if it were you who could, somehow, save him. For the moment not caring who you’re supposed to be registered as. For the moment, anyway, no longer who the Caesars say you are.

O Jesu parvule
Nach dir is mir so weh…

So this pickup group, these exiles and horny kids, sullen civilians called up in their middle age…….give you this evensong, climaxing now with its rising fragment of some ancient scale, voices overlapping three and fourfold, filling the entire hollow of the church–no counterfeit baby, no announcement of the Kingdom, not even a try at warming or lighting this terrible night, only, damn us, our scruffy obligatory little cry, our maximum reach outward–praise be to God!–for you to take back to your war-address, your war-identity, across the snow’s footprints and tire tracks finally to the path you must create by yourself, alone in the dark. Whether you want it or not, whatever seas you have crossed, the way home…

…which were inspired by the gargoyles of the Washington National Cathedral, were published in book form in 2012.  I was reminded of these poems by the dreadfully destructive fire at Notre Dame.

The book includes 53 poems accompanied by black-and-white photos of the gargoyles and grotesques. These poems are really good…one of my favorites is  A Mother Consoles her Daughter.

You can get the book via the usual on-line sources, the National Cathedral Store, or directly from Jeff’s blog, at this page.

Arnade, Chris. Dignity: Seeking Respect in Back Row America. Penguin Publishing Group, 2019.

Chris Arnade certainly seems to have been called, and may well have been chosen, to help mitigate one of the great divisions of our time. Dignity complements, among others, Charles Murray’s Coming Apart with interviews and photos from what Murray would call “Fishtown,” or rather its extreme margin, whose inhabitants are simultaneously transient and rooted, strategizing to survive in ways often incomprehensible to the more cognitively gifted and emotionally stable. Learning to extend compassion and respect rather than mere pity (in its more negative variant), glib political “solutions,” and outright contempt is a challenge far too few Americans are willing to undertake. Matthew 22:14 seems unnervingly relevant in this context, and while the church as it is depicted among the people Dignity portrays is an overwhelmingly positive influence, more “front row” believers might take a moment to consider just how much better than the vast majority of us Arnade, a secular liberal, has done at reaching out to desperate communities. My advice to them is to buy and read this book, pray over it, maybe lend it out to others for discussion, and—without reinventing the wheel—do the Tocquevillian thing and organize/volunteer, with an eye to Luke 15. Because if the parables in that chapter aren’t about “back row” people, they don’t mean a damned thing.

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Why do senior politicians across the Western world systematically engage in this and other similar sorts of newspeak? Here, I suggest, Obama and Clinton (and their peers) believe millions of otherwise ordinary American citizens are deplorables. They believe that if they were to discuss the reality of world events with their fellow citizens, and do so without dissembling, then any number of our fellow citizens would organize communal violence, mayhem, and murder—on a mass scale.

Read the entire post.

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.

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.

Read the rest of this entry »

I’ve written previously about the level of fear, contempt, and anger that many educated/urban/upper-middle-class people demonstrate toward Christians and rural people (especially southerners.) This complex of negative emotions often greatly exceeds anything that these same people feel toward radical Islamists or dangerous rogue-state governments.

A rather classic example of this was recently observed by a commenter at a post by Sarah Hoyt:

One of my relatives posted a snarky meme during the day or two that the Dreamer program being ended was trending showing some hillbilly/redneck types saying they were going to get a tech job now that the Dreamers were out of the way. The meme was presented in a way that you were supposed to say “Ha ha, look at the poor, ugly, unintelligent peasants thinking they can get a tech job”

(direct link to comment)

(people tend to think of summer as being over after Labor Day, but actually, it extends until the September Equinox, which this year is on September 22)

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.

Read the rest of this entry »

Why has the western world shown such loss of will in defending itself from radical Islamic terrorism? Why, indeed, do substantial numbers of people–particularly those who view themselves as intellectuals–endlessly make excuses for belief systems and terrorist movements whose values are completely at odds with their own stated values–and even romanticize these systems and their followers? I think some clues can be found in a forgotten novel by Arthur Koestler.

The Age of Longing (published in 1950) is set in Paris, “sometime in the 1950s,” in a world in which France–indeed all of western Europe–is facing the very real possibility of a Soviet invasion. Hydie Anderson, the protagonist, is a young American woman living in Paris with her father, a military attache. Hydie was a devout Catholic during her teens, but has lost her faith. She was briefly married, and has had several relationships with men, but in none of them has she found either physical or emotional satisfaction…she describes her life with a phrase from T S Eliot: “frigid purgatorial fires,” and she longs for a sense of connection:

Hydie sipped at her glass. Here was another man living in his own portable glass cage. Most people she knew did. Each one inside a kind of invisible telephone box. They did not talk to you directly but through a wire. Their voices came through distorted and mostly they talked to the wrong number, even when they lay in bed with you. And yet her craving to smash the glass between the cages had come back again. If cafes were the home of those who had lost their country, bed was the sanctuary of those who had lost their faith.

Through her friend Julien DeLattre, Hydie is introduced to a number of Paris intellectuals and and East European emigres. Members of the former group are mostly in denial about the danger of a Soviet attack…many of them have indeed convinced themselves that Communist rule wouldn’t be all that bad. For example, there’s Professor Pontieux (modeled on Sartre)…”He did not believe that the Commonwealth of Freedomloving People had solved all its problems and become an earthly paradise. But it was equally undeniable that it was an expression of History’s groping progress towards a new form of society, when it followed that those who opposed this progres were siding with the forces of reaction and preparing the way for conflict and war–the worst crime against Humanity.” Vardi, another intellectual, says that if he had to choose between the (American) juke box on one hand, and Pravda on another, he isn’t sure which he would pick.

Madame Pontieux, modeled on Simone de Bouvoir (with whom Koestler had a brief affair) is less ambiguous about her choice among the alternatives. “You cannot enter a cafe or a restaurant without finding it full of Americans who behave as if the place belonged to them,” she complains to an American official. When the Russian emigre Leontiev suggests that France would not survive without American military support, pointing out that “nature abhors a vacuum,” she turns on him:

“I am surprised at your moderation, Citizen Leontiev,” Madame Pontieux said sarcastically. “I thought you would tell us that without this young man’s protection the Commonwealth army would at once march to the Atlantic shore.”

“It would,” said Leontiev. “I believed that everyone knew that.”

“I refuse to believe it,” responds Madame Pontieux. “But if choose one must I would a hundred times rather dance to the music of a Balalaika than a juke box.”

(The French intellectuals Koestler knew must have really hated juke boxes!)

Julien is romantically interested in Hydie, but she is not attracted to him, despite the fact that he seems to have much to recommend him–a hero of the French Resistance, wounded in action, and a successful poet. On one occasion, she tells him that she could never sleep with him because they are too similar–“it would be like incest”..on another occasion, though, she tells him that “what I most dislike about you is your attitude of arrogant broken-heartedness.” Parallel to Hydie’s loss of religious faith is Julien’s loss of his secular faith in the creation of a new society. He does not now believe in utopia, or any approximation to same, but he does believe in the need to face reality, however unpleasant it may be. Hydie argues that the Leftists of their acquaintance may be silly, but at least they believe in something:

“Perhaps they believe in a mirage–but isn’t it better to believe in a mirage than to believe in nothing?”

Julien looked at her coldly, almost with contempt:

“Definitely not. Mirages lead people astray. That’s why there are so many skeletons in the desert. Read more history. Its caravan-routes are strewn with the skeletons of people who were thirsting for faith–and their faith made them drink salt water and eat the sand, believing it was the Lord’s Supper.”

At a diplomatic affair, Hydie meets Fedya, a committed Communist who works for the Soviet Embassy. She is powerfully attracted to him: things get physical very quickly and, from Hydie’s point of view, very satisfactorily. (Fedya is one of Koestler’s best-developed characters. His boyhood in Baku is vividly sketched, and Koestler–himself a former Communist–does a good job in showing how a political faith can become core to an individual’s whole personality.)

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Hail, thou ever blessed morn,
Hail redemption’s happy dawn,
Sing through all Jerusalem,
Christ is born in Bethlehem.
Edward Caswall, 1858 – Hymn for Christmas Day (Also known as See Amid the Winter Snow)

I have a deep and abiding fondness for certain choral music; Christmas carols or even sort-of-Christmas carols, especially the English ones which weren’t part of my growing-up-Lutheran tradition. That tradition tended more towards the Germanic side of the scale, save for hymns by the Wesleys and Isaac Watts. The English Victorians … sufficient to say that a lot of such hymns and carols were pretty ghastly as poetry, music and theology combined, but time has done some sifting out and the best of them usually turn up in seasonal presentations like the Festival of Nine Lessons and Carols from Kings’ College, Cambridge. I make a point of listening to the BBC broadcast of it, every year on Christmas Eve morning. I’ve become so very fond of some carols I’ve heard through that broadcast that I’ve made a point of searching out YouTube recordings of them to post on my various websites. All In the Bleak Midwinter is one, Once in David’s Royal City is another – and See Amid the Winter Snow is another still. (Link here) I’ve replayed the video so often in the last few days, I have finally learned the melody by heart … and the chorus haunts me this particular Christmas. Sing through all Jerusalem, Christ is born in Bethlehem!

It’s not just that the UN has resolved, in the face of an abstention by the US, to back a claim by the Palestinians to Jerusalem, or that a Jewish infant born in Bethlehem these days might be a hate crime in progress according to pro-Palestine activists. Once a town largely Christian, most local Christians have been chased out, just as Jews and Christians have been from practically everywhere else in the Islamic world. Well, that’s the Middle East for you, everywhere outside of Israel. The ethnic-cleansing of everyone but Muslims of whatever flavor goes on, unabated in the Middle East accompanied by a chorus of indifference sung by the Western ruling class, who seem intent on an Olympic-qualification level of virtue-signaling.
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One week out seems like a good time to put some stakes in the ground.

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No aesthetically-appealing photos or amusing stories today, I’m afraid, just some very serious links and excerpts.

The rockets of Hezbollah.  I knew they had accumulated considerable weaponry, but didn’t know it was this bad.

Men, women, Christianity, and Islam

Kevin Williamson on  preventing jihadist violence

The impact of Islamic fundamentalism on free speech

James Schall of Georgetown University on Orlando in hindsight:

The Orlando killer was not alone. He was a true believer and other believers in the mission of Islam inspire him. Neither he nor any of his predecessors or future companions are to be explained by psychology, economics, or sociology. They are to be explained by taking their word for what they are doing. If the President of the United States or the British Prime Minister, the media, the professors, the clerics, cannot or will not understand this reality, we cannot blame ISIS and its friends. They are also realists who understand where ideas and reality meet, sometimes on a battlefield in Iraq, sometimes in a night club in Orlando.

The Democrats as the American Totalist Party

Football player Herschel Walker reports that he has had speaking engagements canceled because of his support for Donald Trump.   Which is exactly the kind of action one would expect from members of a Totalist party.

Shortly before the Brexit vote, writer Frederick Forsyth wrote about the basic character of the EU:  Government by deception:

You have repeatedly been told this issue is all about economics. That is the conman’s traditional distraction. This issue is about our governmental system, parliamentary. Democracy versus non-elective bureaucracy utterly dedicated to the eventual Superstate.

Our democracy was not presented last week on a plate. It took centuries of struggle to create and from 1940 to 1945 terrible sacrifices to defend and preserve. 

It was bequeathed to us by giants, it has been signed away by midgets.

Now we have a chance, one last, foolishly offered chance to tell those fat cats who so look down upon the rest of us: yes, there will be some costs – but we want it back.

A former ‘big proponent’ of the EU has this to say:

To be fair, the EU’s main problem has always been its troubled relationship with democracy…This contempt for the will of the people might still be perceived as tolerable if the leaders otherwise seemed sensible – but now that someone as bad as Merkel calls the shots in EU, we’re reminded of just why having perpetual democratic safeguards is so important…the EU’s contempt for European voters and its current attempts to shut down dissenting voices bodes ill for its ability to course-correct on its own. If the EU is to be saved, it first needs to be humbled, nay, outright humiliated in such a manner that no-one can doubt that recent developments can’t be allowed to continue.

John Hussman  of Hussman Funds looks at Brexit from an economic and investing perspective:  Brexit and the bubble in search of a pin.  He quotes his own post from last month:

My impression is that the best way to understand the next stage of the current market cycle is to recognize the difference between observed conditions and latent risks. This distinction will be most helpful before, not after, the S&P 500 drops hundreds of points in a handful of sessions. That essentially describes how a coordinated attempt by trend-followers to exit this steeply overvalued market could unfold, since value-conscious investors may have little interest in absorbing those shares at nearby prices, and in equilibrium, every seller requires a buyer.

Imagine the error of skating on thin ice and plunging through. While we might examine the hole in the ice in hindsight, and find some particular fracture that contributed to the collapse, this is much like looking for the particular pebble of sand that triggers an avalanche, or the specific vibration that triggers an earthquake. In each case, the collapse actually reflects the expression of sub-surface conditions that were already in place long before the collapse – the realization of previously latent risks.

After 240 years of relative quiescence, at 4:53 PM local time on Tuesday 12 January 2010 the Enriquillo fault system ruptured near 18°27’ N, 72°32’ W in an M 7.0 earthquake, followed by numerous aftershocks, mostly westward of the mainshock hypocenter. Institutional functionality, or the lack thereof, in Haiti prior to the earthquake was such that there was no local seismometer network in place, so nuances of slip in the 2010 earthquake involving several associated faults have had to be inferred from kinematic models.
The Enriquillo fault itself forms the boundary between the Gonâve Microplate and the Caribbean Plate, but seismic activity along it is driven by collision with, and subduction of, the North American Plate. The entire fault system may have begun a new cycle of large earthquakes similar to those of the 18th century, in which case there will be several more such events with significant effects in Haiti and the Dominican Republic through, very roughly, 2080.
Around half the entire US population donated money for Haitian earthquake relief in 2010. I may not have been among them, but as initially recounted in this forum in April of 2011, I was drawn into restoration work in a computer lab and fixed-wireless network in Petit-Goâve, and have subsequently assisted in similar efforts in Musac (Mizak), La Vallée-de-Jacmel. Paging through the visa section of my passport, I now find an astonishing number of red ENTRÉE and blue SORTIE stamps from the Ministere de l’Interieur et des Collectivites Territoriales / Direction de l’Immigration. My God, I’ve been down there 16 times. What was I thinking?
Something like this …

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I have been thinking about the Donald Trump Phenomenon for a while.

I have been mulling Revolution since last summer.

UPDATE: I am amazed but Peggy Noonan gets it !

I have thought for some time that there’s a kind of soft French Revolution going on in America, with the angry and blocked beginning to push hard against an oblivious elite. It is not only political. Yes, it is about the Democratic National Committee, that house of hacks, and about a Republican establishment owned by the donor class. But establishment journalism, which for eight months has been simultaneously at Donald Trump’s feet (“Of course you can call us on your cell from the bathtub for your Sunday show interview!”) and at his throat (“Trump supporters, many of whom are nativists and nationalists . . .”) is being rebelled against too. Their old standing as guides and gatekeepers? Gone, and not only because of multiplying platforms. Gloria Steinem thought she owned feminism, thought she was feminism. She doesn’t and isn’t. The Clintons thought they owned the party—they don’t. Hedge-funders thought they owned the GOP. Too bad they forgot to buy the base!

Read the whole column if you have access.

The GOP Congress has been a huge disappointment.

At this this time in history the Left may be correct about what truly matters. The institutional Republicans are still playing the game of administration. By contrast Obama is playing the game of revolution. By slow degrees the entire political system is coming around to Obama’s point of view. Perhaps this is no ordinary time. When Hillary calls Republicans “terrorists” and Obama calls them “crazies”; when Sanders and Trump are outflanking the established wings of their respective parties, each of these in its own way suggests the emphasis of the next ten years will not be on public administration but on determining the power relationships within America and among the countries of the world.

The Constitution says that Spending bills originate in the House of Representatives and the Ways and Means Committee is supposed to write those bills. It has not been happening even as the GOP has taken Congress.

To make all Laws which shall be necessary and proper for carrying into Execution the foregoing Powers, and all other Powers vested by this Constitution in the Government of the United States, or in any Department or Officer thereof.

So, we now have Donald Trump, who has almost no supporters known to GOP officials in New Hampshire where he just won the primary with 35% of the vote in a large field.

During that state GOP meeting a couple of weeks ago, I asked former Gov. John Sununu, a man with a lifetime of knowledge about New Hampshire politics, if he knew any Trump supporters. Sununu pondered the question for a minute and said he thought a man who lived down the street from him might be for Trump.

Immediately after the story was published, I got an email from a real estate executive and former member of the New Hampshire House of Representatives named Lou Gargiulo, who happens to live down the street from Sununu. “I’m the guy!” Gargiulo told me. “Not only do I support Mr. Trump, I am the Rockingham County chairman of his campaign. The governor would be shocked to know that many of his other neighbors are Trump supporters as well.”

What a surprise ! Pauline Kael would be shocked.

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ISIS/Daesh wasn’t created by the American invasion. It’s the logical aftermath and post regnum of Saddam’s Salafized regime

Alongside the Faith Campaign, Mr. Hussein’s regime constructed a system of cross-border smuggling networks designed to evade the sanctions. This funded a system of patronage, much of it distributed through mosques, that maintained a series of militias directly loyal to the ruler, like the Fedayeen Saddam and the Sunni tribes, as a hedge against any repeat of the 1991 Shiite revolt. These networks, which are deeply entrenched in the local populations, especially the tribes of western Iraq, are now run by the Islamic State, adding to the difficulty of uprooting the “caliphate.”

This also throws cold water on the belief that Christians were better off under Saddam. It’s true that they were marginally better off with secular Baathists in power than radical Islamists, but that was no longer the case after the Gulf War. In fact, the trouble started even before that with the tyrannical Arabization campaigns that tried to erase the Kurds from history. They also victimized all non-Arabs, including Christians. The biggest problems for Iraqi Christians after 2003 were largely the result of many trying to reclaim lost property, possessions, and dominion. The lack of legal authority and rule of law meant inflamed tensions and retaliations that culminated in the total ethnic cleansing of the past few years, but the roots of the brutality reach farther back.

The refusal of the Obama Administration to recognize or even acknowledge the plight of Christians in Syria and Iraq is now worsening the already grim situation. It’s obvious now that the official American policy is continuation of the Arabization of the region.

Thoughts on Church and State–in Christianity, Judaism, and Islam–at Grim’s Hall

A professor argues that the epidemic of hysterical rage in the face of dissenting opinions, now sweeping America’s campuses, is a consequence of  cutting out the teaching of logic and rhetoric

Related:  the age of mass delusion  (via Bookworm)

Reputation culture and the cult of likeability

(originally posted in 2012–a rerun seems appropriate under current circumstances)

I am continually amazed by the level of fear, contempt, and anger that many educated/urban/upper-middle-class people demonstrate toward Christians and rural people (especially southerners.) This complex of negative emotions often greatly exceeds anything that these same people feel toward radical Islamists or dangerous rogue-state governments. I’m not a Christian myself, or really a religious person at all, but I’d think that one would be a lot more worried about people who want to cut your head off, blow you up, or at a bare minimum shut down your freedom of speech than about people who want to talk to you about Jesus (or Nascar!)

It seems that there are quite a few people who vote Democratic, even when their domestic and foreign-policy views are not closely aligned with those of the Democratic Party, because they view the Republican Party and its candidates as being dominated by Christians and “rednecks.”

What is the origin of this anti-Christian anti-“redneck” feeling? Some have suggested that it’s a matter of oikophobia…the aversion to the familiar, or “”the repudiation of inheritance and home,” as philosopher Roger Scruton uses the term. I think this is doubtless true in some cases: the kid who grew up in a rural Christian home and wants to make a clean break with his family heritage, or the individual who grew up in an oppressively-conformist Bible Belt community. But I think such cases represent a relatively small part of the category of people I’m talking about here. A fervently anti-Christian, anti-Southern individual who grew up in New York or Boston or San Francisco is unlikely to be motivated by oikophobia–indeed, far from being excessively familiar, Christians and Southern people are likely as exotic to him as the most remote tribes of New Guinea.
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