Apr 27 2017

Jonathan Swift and the Benedict Option

Some scattered thoughts:

I don’t know whether Jonathan Swift (1667-1745) would’ve endorsed Rod Dreher’s proposals (which I have yet to read in book form), but one of Swift’s quips seems relevant:

Lastly, ’tis proposed as a singular advantage that the abolishing of Christianity will very much contribute to the uniting of Protestants. [1]

It’s a kind of backhanded, reverse-psychology, move–Swift seems to say the best way to build disciples is to discipline them.  For as Swift observes:

There is one darling inclination of mankind which usually affects to be a retainer to religion, though she be neither its parent, its godmother, nor its friend. I mean the spirit of opposition, that lived long before Christianity, and can easily subsist without it. [2]

Swift might’ve agreed with Dreher that Moral Therapeutic Deism is milquetoast Christianity:

The two principal qualifications  of a fanatic preacher are his inward light, and his head full of maggots; and the two different fates of his writings are to be burnt, or worm-eaten.[3]

And:

Why should any clergyman of our church be angry to see the follies of fanaticism and superstition exposed, through in the most ridiculous manner; since that is perhaps the most probable way to cure them, or at least to hinder them from farther spreading? [4]

Dreher’s diagnosis on his blog (and most likely in his latest book) seems to agree with Swift’s character of Gulliver who confesses to readers amid his travels that: “I was chiefly disgusted with modern History.” [5]

I too am disgusted with modern History when I see things like this on my morning commute:

 

Death of art = life of Vandals #streetart #grafitti #ATX #UT

A post shared by Christopher Landrum (@bookbread2) on

Dreher’s book The Benedict Option is a remedy for this diagnosis of disgust; it seeks, to harmonize the community, something (I think) Swift yearned for:

And I think the reason is easy to be assigned, for there is a peculiar string in the harmony of human understanding, which in several individuals is exactly of the same tuning.  This, if you can dexterously screw up to its right key, and then strike gently upon it whenever you have the good fortune to light among those of the same pitch, they will by a secret necessary sympathy strike exactly at the same time. [6]

Recall that Nietzsche’s hammer was but a tuning fork.[7]

NOTES

[1] Swift, “An Argument to Prove that the Abolishing of Christianity in England May, as Things Now Stand, be Attended with some Inconveniences, and Perhaps Not Produce those Many Good Effects Proposed Thereby.” 1708.

[2] Ibid.

[3] Swift, A Tale of a Tub. 1704. Sect. I.

[4] Swift, A Tale of a Tub. 1704. “An Apology For the Book.”

[5] Swift, Travels into Several Remote Nations of the World by Lemuel Gulliver. 1726. III, viii.

[6] Swift, A Tale of a Tub. 1704. Sect. IX.

[7] Kaufmann, Walter. Discovering the Mind Vol. IINietzsche, Heidegger, Buber. NY: McGraw Hill. 1981.  153–54.


Feb 22 2017

How Germany Gave Us Heino (via Nietzsche)

As Nietzsche puts it:

The Germans alternate between complete devotion to the foreign and revengeful craving for originality…. The Germans––to prove that their originality is not a matter of their nature but of their ambition—think it lies in the complete and over-obvious difference: but the Greeks did not think thus about the Orient … and they became original (for one is not original to begin with, but one is raw!)

[Birth of Tragedy XI, 110; cf. V, 246; VI 339] Kaufmann, Walter. Nietzsche: Philosopher, Psychologist, Antichrist. Princeton, NJ: Princeton UP. 1950. Fourth Edition. 1974.  p. 154.

Does this not explain the kitsch phenomenon of Heino?

 


Sep 7 2016

All Religions, No Religion, And Beyond All That

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RELIGION FOR ALL

As Freddie Nacho once put it:

“All religions are at the lowest bottom systems of cruelties,” [i]

RELIGION FOR NONE

Irish Clive once quipped that:

“Atheism is too easy.”[ii]

BEYOND ALL AND NONE

Suzy Sunday holds:

My own view is that one cannot be religious in general any more than one can speak language in general; at any given moment one speaks French or English of Swahili or Japanese, but not “language.” [iii]

NOTES

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[i] Nietzsche, Friedrich. Toward a Genealogy of Morality, II, iii.

[ii] Lewis, C. S. [Clive Staples]. Mere Christianity. 1944. Macmillan, NY. 1952. pp. 46–48.

[iii] Sontag, Susan. “Piety without content.” 1961. In Against Interpretation: and Other Essays. NY: Delta Books. 1966. p. 253.


Sep 10 2010

“The Philosophers Song” (Monty Python)

Monty Python’s  “The Philosophers Song”: