Science and ‘Scientific’ Education

When I’m cruising through my giant pile of education history books, the pernicious phrases  ‘scientific’ education and ‘scientific’ schooling keep popping up.

That word you keep using – I don’t think it means what you think it means.

Brief recap of the use of the word science: The ancient use of words ‘science’ and ‘scientific’ referred to the systematic and logical exploration of a topic. Only later did the ‘scientific’ method arise. Science in the original sense was developed from fragmentary origins by Aristotle into the method of inquiry he used, for example, in the Physics.

Aristotle’s standard formulation of his approach: we start with what is most knowable to us and move toward what is most knowable by nature. As with much Aristotle, this is stating an obvious, simple thing: if you want to know about, say, horses, you start with the actual horses at hand – most knowable to us – and move toward the generalized knowledge of horses as a genus – more truly knowledge. Aristotle will use examples like ‘four-legged’ to describe the sort of thing we’d learn from the horses at hand. We’d conclude that having four legs is natural to horses in general. Stuff about horses in general is more knowable by nature as follows: a particular horse may be brown and unusually skinny and short, but once you know enough individual horses, by the miracle of the human mind, you can understand something about horses in general. Horses can be many colors and sizes (but not all colors and sizes!) but all of them have 4 legs and eat grass.

Image result for weird horseWhen applied in this manner to natural objects, Aristotle’s ‘scientific’ approach is not much different in nature than what modern hard (read: real) scientists do, including the part about where all conclusions are conditional: given the horses we have looked at are really representative of horses in general, and that we’ve perceived what we think we’ve seen correctly, then horses are of such and such nature. Aristotle would have never asserted that what he knew about horses rose to the level of certain knowledge, such as can be achieved in mathematics and logic. But it was interesting, and not unworthy. Aristotle didn’t care much that it was also useful – the tamer of horses better know what horses are like! And the city-state needed horses! – that came later with the likes of Francis Bacon. To Aristotle, the satisfaction of knowing something was the short term reward; the goodness of cultivating one’s mind and the excellence that results from such cultivation were the long term benefits. Making a buck, not so much.

To get from Aristotle’s approach to modern science, three things were missing: experimentation(1) – the idea that one could tease out knowledge from nature by making it jump through carefully controlled hoops; math – the idea that many of the relationships so teased out could best be expressed through numbers and formulas; and motivation – that whole ‘conquer and subject Nature to Man’s will’ thing. The Franciscan friar and scholar Roger Bacon is often credited with adding experimentation in the 13th century, although this is disputed (historians love to view the ancients through modern biases – see? Bacon was advanced – like us!). Be that as it may, Bacon’s writings pointed in the direction of  the increased importance of careful observation of the natural world as a way to knowledge. (His contemporary Albertus Magnus, a Dominican friar and scholar, whiled away some of his time making careful observations and drawings of plants – much like Darwin 650 years later – so the successful ideas again prove to have many fathers.)

Once experimentation and math got added to the mix over the next couple centuries, and people like Francis Bacon (the bring-home-the-bacon Bacon, as it were) promulgated the dogma that the purpose of science is to be useful (2), we’d reached both what we’d recognize as the the modern scientific method – and a great divide.

Without the math and especially experimentation, and, for really modern science, without the need for discoveries to prove themselves useful and profitable in the real world, science could trundle along including any number of subjects and approaches. Many things might be thought of a science, loosely speaking, in the old sense of something thought about rationally and systematically, that are not at all science in the current sense.

On one side of the divide, then, we have science in the full modern sense of the term – a body of knowledge that was teased out by careful experimentation, generally expressed at least in part through mathematics, and which has proven useful in some sense. This usefulness may merely be as an aid to further understanding (such as astronomy or even Darwinian evolutionary theory) but most often it means cold hard cash. Maxwell’s equations are used to make sure the lights go on when you throw the switch; Einstein’s discoveries are used to give you your correct location when you use the GPS function on your phone. And people have made a lot of money making use of that science, and we are all better off for it.

Sorry (slightly. Very slightly) if I’m bursting any bubbles here: Systematic, mathematic and profitable. That’s the science to which we owe allegiance. Pure knowledge for knowledge’s sake is lovely stuff, I am a fan, but the crass truth is that we’re never as sure about the claims of science as we are when somebody puts it into practice – and nothing motivates that like cold, hard cash.

On the other hand, there is a form of envy? Ambition? Greed? that compels some people to put on the sacred lab coat of science and claim that their pet ideas are science, even if there’s no systematic, replicable experimentation behind it and no one has challenged or is even allowed to challenge their ‘discoveries’. They then claim their ‘science’ is owed the same allegiance we pay to the science behind all the wonderful tech and gadgets that have given us, among other things, cars and phones, clean water, lots of food and long lives. Some – Freud, for an egregious example – wanted to be famous SO BAD that they just make stuff up and call any who object bad names. Others – their name is Legion – infest our colleges and schools so that they can inflict their ‘insights’ unchallenged on callow children. No systematic, repeatable experimentation? No solid math?  Nobody making the world better by applying these discoveries? No science, no allegiance owed.

Phrenology springs to mind as an historical example – serious people worked up what they took to be a serious scientific theory about how different areas of the brain created or controlled ‘propensities’, higher and lower ‘sentiments’ and so on. Phrenologists had theories about how the physical configuration of the skull could tell us about the mental condition of the brain inside it. They had all sorts of case studies, after a fashion, which proved their theories to their satisfaction.

The idea that you’d need careful definitions and double-blind, controlled studies preferably conducted by non-believers didn’t really seem to occur to fans. As is so often the case with complicated ideas about human behaviors, it would be difficult if not impossible to concoct an experiment that illuminates phrenology’s claims. How does one define a propensity, say, such that anyone could do a double-blind a study  to shed light on what sort of correlation, if any, exists between skull shape (or brain configuration – there were different flavors of phrenology) and such a propensity, as compared to some other propensity? One can imagine an ‘instrument’ of some sort by means of which one person could gather information about subjects and some other person could judge from that information to what degree any particular subject had this or that propensity, and then other people could survey their craniums (inside or out or both, I suppose) and someone else could attempt to correlate skull/brain topography to various propensities – but nothing remotely like this was ever done, as far as I can discover with the minimum amount of research I’m willing to do for a blog post. Way too much work, I imagine, for the armchair pseudo-scientist.

All the foregoing is to simply show that the term ‘science’ in the modern world is used equivocally. There’s the science that’s *hard* in at least 2 senses of that word, the science that leads to the tech that leads to better living (or at least works!). Then there’s the ‘science’ that is a combination of wishful thinking and browbeating and child abuse (telling self-serving lies to 18 year old under pain of expulsion from at least the cool kids club and maybe college itself isn’t abuse?).

Which brings us to today’s point:  There is no science behind ‘scientific’ schooling. No careful studies were ever done showing that grouping children by age and feeding them all the same instruction at the same time regardless of what those kids already knew for hours and months and years on end is better than any other approach or even works at all. (3) No studies were ever done showing that this approach succeeds better than any other approach or even no approach at all. There’s no evidence to show compulsory graded schooling yields better results than 1-room aged mixed schooling, homeschooling, or unschooling or any other approach, for that matter.

There is NO science behind the modern schools. None. Nada. It’s ‘science’ in the same way Freud’s ad hominem harranges and phrenologists’s pretty diagrams are science. In other words, not science at all.

Modern schooling does demonstrably work considered as a tool for the destruction of the families and communities that might oppose the total state. There’s some science behind that idea, although not generally expressed in those terms.

  1. I’m saying experiment for the sake of brevity. Please include ‘careful, replicable observation’ under ‘experiment’ in this sloppy blog post. Yes, astronomy can be a modern science.
  2. Through the expedient of making scientists like Bacon rich and famous. Or maybe I’m seeing things through my modern biases?
  3. For example: control for parents: if a child has successful, happily married parents, does modern school contribute anything to the likelihood of that child’s future success? Similarly, if a child has a single drug-addicted parent and lives in squalor and neglect, does school help? Intervention might help – but is school the best or even a workable form for such intervention? Inquiring scientific minds would like to know.

Time & Eternity

It seems that a lot of modern arguments over the existence and nature of immaterial reality hinge on a misunderstanding of what classic philosophers mean by ‘eternal’. Fool rushing in, I, the least among philosophers, will try to explain in one blog post what Aristotle and Thomas and hundreds of vastly better thinkers have filled libraries discussing. But, hey, never stopped me before! And maybe it will prove helpful to somebody. Weirder things have happened.

Here’s a description of how I understand the relationship between time and eternity as understood in a Thomist/baptized Aristotelian scheme:

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Da Man.  St. Thomas says so. 

Time is, as Aristotle says, the measure of motion. By motion, philosophers mean a change of any kind, not just changes in location. This definition may seem a little weird, but upon reflection is what any other meaningful definition must boil down to. For something to be one way or in one place and then get to another way or place, time must pass. A moment ago, the ball was orange and at my feet; now it is green and over there. Somethings have changed – time has passed.

Oddly enough, the key here is the verb ‘to be’ in its various forms. A mutable thing *is* at a given point of time; it *becomes* something else – green and over there – over time.

The funny thing: a man or a dog or tree or a river is what it is over the course of its life or existence, even though the material it is made of – meat or wood or water – changes over time. A man is the same man in some fundamental way over the course of his life, even if, as is the case, most of the material his body is made of gets swapped out, often many times, over the course of that life. Something persists over time that makes that man who he is, and it can’t be material. If it were matter, then a man would not be the same man after each meal or breath.

This fact, without which we could talk of no thing, has inspired much philosophizing and is at the roots of the Perennial Philosophy.  It is the recognition that some things are not matter and that talking and thinking about things requires a type of presence and persistence that matter alone does not offer.

Further, there are certain fundamental ideas to which no matter at all corresponds, that have no place in time whatsoever. No physical thing is a triangle or a rule of logic. Yet we are more certain of what a triangle is and what the law of noncontradiction means than we are of any of the ‘blended’ being we encounter in the physical world. These pure ideas are not mutable – it is of their nature that, if we understand them at all, we understand that they cannot change.

Some understanding of the nature of being falls out of this necessarily. Unchanging things belong to eternity. Eternity is not lots of time, or even infinite time, but rather is – something else. When we say that triangles, laws of logic, our souls or God are eternal, we don’t mean they last a long time, even an infinitely (unbounded) amount of time. We mean they are of a different order of being.

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Too humble to claim to be Da Man. But, really – he’s Da Man. 

Over the Physics and Metaphysics, hundreds of pages of Aristotle filled with arguments teasing out what reality is like. The Philosopher concludes that things in time – all the common things we experience – are the way they are because of immaterial things. Ultimately, through however long a chain of causes (or ‘becauses’ if you want) everything is caused – is and does what makes it the thing it is – by an eternal, unchanging Unmoved Mover. This, as Thomas pointed out 1500 years later, is what everyone understands is ‘God’.

In De Anima, Aristotle discusses the ‘soul’, by which he means the animating principle of all living things. Plants have souls which cause them to grow and reproduce; animals have souls that, in addition to growth and reproduction, allow them to sense and move about.  Men, as animals, have a soul that shares these powers. But men do one thing animals and plants don’t do – they understand.

Aristotle saw no reason animal and vegetable souls would be any less mortal than the material bodies they informed. You dog dies – its soul is gone. The remains are no longer a dog in any coherent sense – dead means ‘its soul is gone’ and that soul is what made that dog a dog. A dog, or a petunia, or a person does not have a soul; a living thing IS a soul and a body – an immaterial form informing matter. For plants and animals, the distinction between body and soul is purely intellectual or even theoretical. In practice, every plant and animal is both, or it is not a living thing.

Aristotle puts a surprising number of mental activities within the realm of the animal soul, because he, unlike most of us modern men, lived intimately with animals. He could see that a horse or dog figured things out, imagined some sorts of things in the course of acting (like where the rabbit was likely to be hiding), and even, in the case of dogs at least, dreamed dreams. But men do some categorically different thinking. We are capable of knowing eternal things, of pondering triangles, moral law and God Himself. Aristotle saw that this kind of thinking is different in kind from anything animals do, and so recognized a third kind of soul, the rational soul or intellect.

Here’s the logical step not followed, one I can’t spell out in a blog post: Souls capable of contemplating eternal things must themselves be eternal at least in some sense. Aristotle isn’t clear that this sense is personal as we understand it – that each individual human being has a unique immortal soul. Thomas spells this out: each human being has a unique immortal human soul that is and must be a direct creation of God.

The human soul is a creature of eternity. When we speak of our eternal home, we don’t mean a place within time, except with way more time. We mean a state beyond human understanding, of which we have only the faintest ideas as if seen in a mirror darkly. Somehow, within the Eternity that is God Himself, all creation from beginning to end is loved into being. Somehow, we have been given the incomprehensible gift of Time, within which we get to act on our nature formed in the image of God by understanding and creating and especially procreating.

A mystical as this all sounds, Aristotle, no Christian and no respecter of gods, got almost all the way there as a result of pure, hard-headed reasoning. He asked the hard questions: how is it that we know anything at all? How do we know about things like math, logic and the moral law that don’t materially exist? How is it that the world is so rationally ordered? In modern times, we flinch, and instead ask sophomoric questions and smirk suicidally at our own cleverness as we assert that our better questions are unanswerable: do we know anything at all? Are math etc. knowledge at all? Is the world really rational, or is that just us projecting?

Then we answer them. It is not clever to saw off the branch you’re sitting on, especially considering how high off the ground you are. To say we know nothing, that only material things exist and that what appears as an orderly world is just a projection, wishful thinking or a construct, is to destroy any basis for understanding or even communicating.  It’s not more reasonable. It’s just another flavor of the impulse that drives teenagers who snap back at their parents: I didn’t *ask* to be born!

More “Progress”

Surfing for job related reasons, came across this article (which I link to be polite; life is too short to read such things unless you’re paid to do it). I was lead to ponder: A related idea to Chesterton’s  point about classrooms – it’s what the schools assume that the students will learn even as they ignore what the teachers say – is the notion that it is the assumptions underlying an essay such as the article linked above that carry any message that might stick.

What message would that be?

Peter Drucker, the management guru, is often credited with the all-too-true saying that “culture eats strategy for breakfast.” In a later era, tech guru and investor Marc Andreessen famously said that “software is eating the world.” Now … there’s a growing realization that culture is eating software for breakfast, and perhaps lunch and dinner as well.

The challenge for IT executives and developers alike is addressing corporate culture and organizational issues that complicate even the best intentions.

There’s more along a similar vein. In fact, there really isn’t anything else in this essay.

Related image
This man has the world at his feet! Or by the feet. Something like that.

I suppose a Cobbler’s Guild, faced with the daunting challenge of filling blank electronic pages, might publish articles about how nobody’s going anywhere without shoes, and there must be a meeting of minds between the shoemaker and the shoe wearer. People wear shoes at breakfast, lunch and dinner! We have a shod culture! Imagine the solemn duty, the awesome dignity we, the shoemakers, have to lead the culture – in comfortable, stylish footwear – into a glorious future.

Note the relationships implied in these short sentences quoted above. Culture, which we might think of here as simply the conventions honored by people when they function together, eat strategy. The implication – Peters is a *management* guru, after all – is that the culture should be *managed* in order to better facilitate acceptance of strategy.  Andreessen, an alpha geek, stands Peters on his head and says software is eating the world. (Software assumes the rhetorical position held by culture in the previous sentence – hmmm.) I suspect he might not see this world-consumption by bug-ridden and ephemeral tech as an entirely bad thing, or at least see it as an opportunity of some sort. Sounds like a horror movie plot to a sane person.

Related image
An artist’s impression of Software.

IT people face ‘challenges’ in addressing corporate culture that complicate ‘even the best intentions’. Who, then, would be having these intentions? Would it not have to be the people in charge of the corporation, who have more or less intentionally shaped the culture?

IT people, who are legendarily among the least socially clued in people on the planet, are to see trivia like other people’s intentions and culture as mere obstacles to their intentions, which they summarily and conclusively presume are the *best* intentions. IT intentions contain, as an island inside another circle in a Venn diagram, any *worthy* intentions of the customer.

I wish this were exaggeration. Instead, it’s not the half of it. Man with a hammer style, IT people tend to more or less consciously believe that, always and everywhere,  top-down, expert-driven, we know what’s best for you solutions are not only the best solutions, but are, definitionally, the entire set of possible solutions.

And it gets worse! Because of various tech booms and consumer gadget-lust, technology leaders are often rich, insulated by money from those factors in the real world that stood a chance (however slight) of smoothing off the jagged edges of their hellish ideas. AND that money allows them to ACT on those unpolished ideas.

Woe unto us, and our children! Those ideas will fail in the long run, as all ideas untethered from reality eventually fail. But the damage inflicted as they thrash in their death throes would be something to behold – if we weren’t the folks getting thrashed.

Our heartfelt appreciation of a good, solid, comfortable pair of shoes does not, I should hope, incline us to appoint the cobbler God-Emperor. Our humble gratitude is what is due, and should be enough. IT is glorified cobbling, no more the fount of wisdom than any other rather narrow craft. But try telling that to the tech billionaires.

Let’s paraphrase Heinlein:

“Throughout history, ignorance and hubris are the normal condition of man. Advances which permit this norm to be ameliorated — here and there, now and then — are the work of an extremely small minority, frequently despised, often condemned, and almost always opposed by all right-thinking people. Whenever this tiny minority is kept from enlivening the culture, or (as sometimes happens) is driven out of a society, the people then slip back into abject ignorance and hubris, and recommence killing each other with appalling gusto.

This is known as “bad luck.”



On Progress and The World as Grass

Two interesting posts from two of my favorite regular blog reads:

Mike Flynn says:

“We often hear that the rate of progress is accelerating. Change is coming faster and faster. Things that were once pooh-poohed as “slippery slope fallacies” only a few years ago are now spoken of as inevitable and well-established. We are building something new, we are told.

“Yet a building being constructed does not move faster and faster. A building collapsing does, as it accelerated under the force of gravity.”

Brian Niemeier says, among other things:

There’s another, more sinister aspect to this phenomenon that heightens the already disorienting experience of learning that the Weird Al single you’d meant to buy on release but kept putting off is now old enough to drive–like children born on September 11, 2001 are now. It’s an empirical fact that Western pop culture–and even Western technology itself–has remained largely static since the late 1980s.

Submitted for your consideration:

  • The last two generations of iPhones have had no new features.
  • The celebrated iPod performed the same essential function as a 1970s Walkman.
  • Movies and TV are dominated by sequels to film franchises and adaptations of comic book story arcs that first gained popularity in the 70s and 80s.
  • Nintendo is still the biggest name in video games, trading on IPs it established in the 80s.
  • In terms of ordinary street clothes, popular fashion hasn’t changed substantially since the 70s. You could zap the average American twentysomething dude back to 1988 right now, and no one would bat an eye, except perhaps to comment that he looked like a slob. There would be no Marty McFly-style gaffes, e.g.: “Hey kid, you jump ship?” “I’ve never seen purple underwear before!”
The issue is bigger than a generation of kids raised on Nickelodeon turning 40. As the 21st century lumbers out of its infancy, we find that the music-makers can only sample Vanilla Ice ripoffs of Queen songs; and the dreamers can only dream of the lifestyle their parents took for granted.
We’d better get some new dreams.
I commented on these thoughts, respectively:

Good image. Also, from working in the software industry: progress almost never means coding, or more generally, the stuff you can see happens as a result of the real progress, but is not progress in itself. Almost all the progress happens before there’s anything to show for it.

Two wildly different examples: in my industry, meaningful progress happens during the ‘thought-smithing’ stage, where sharp people figure out what’s really going on, what’s really necessary. Ideas and processes crystalize. THEN, if you’re lucky and did a good job, coders code, and there’s software to look at. But coders code and produce stuff to look at all the time – it’s called ‘shelfware’, beautiful software nobody wants, so it sits on a shelf. Conclusion: the software itself isn’t where things got made better.

Second, in honor of the upcoming feast of St. Scholastica, a lot of real progress was made more or less unintentionally when the great Benedictine monasteries were built. The Rule of St. Benedict and the motto Ora et Labora ARE the progress – they ALLOWED the monasteries to spread, thrive, and change the world through being consistent pillars and sources of stability, civilization and technological development. It was almost like having a cultural mom and dad, who, just by being there and not budging, allowed the kids to grow up more confident and optimistic.

Corollary I: few people ever see where the real progress is made, they only see the results of real progress and imagine those results are causes rather than effects.

Corollary II: What people most tout as progress probably isn’t – which I suppose is your point.


Your point about new gadgets is good. I suspect the number of ways people can be distracted is not all that flexible, so a cool gadget that really hits the spot has nowhere to go. Technologically speaking, phones, games, movies can only improve on the margins.

Look at the new gadgets people seem to be pining for: robots (especially sexbots!) do DO anything really different, just free up more time for? New gadgets? Flying cars are called ‘airplanes’. Otherwise, we want *better* books, phones, games, movies – the same things, only better. Real progress in most ways we spoiled consumers define it has come to a halt.

Hegel and by extension all other believers in Progress as a sort of benevolent force at work in the world hang their faith on the very evident material progress made over the last 250 or so years. In his Logic, Hegel in fact asserts that it is obvious traditional logic needs to change (in the sense of be destroyed) as it alone among the arts and sciences has remained ‘unimproved’ since Aristotle. He sees Progress at work in the world, and anything not progressing as being, as the cool kids say, On the Wrong Side of History.

A story told by Feynman springs to mind: he was once on a scientific junket of some sort to I believe Brazil, and was asked about the problems of the poor and if science had anything to offer. The specific example was how slum dwellers needed to march down a hill for a long ways to reach potable water, and then haul it back up to where they lived.Feynman points out that all the technology, all the science needed to solve this problem existed and had existed for decades or centuries: run a pipe up the hill and put in a faucet. Whatever the reasons for that simple solution not having been done, science wasn’t it.

The Antikythera Mechanism. A beautiful dead end. ‘Ahead of its time’ – whatever that’s supposed to mean!

In a similar way, most of what we see as progress day to day is application of technologies developed years earlier. And, worse, it’s almost all fluff – unless you need cutting edge medical care. Even then, chances are the cutting edge is built on ideas that have been around for decades. Our TV and phones and cars are marginally better than they were 10 or 20 or 50 or a hundred years ago – but they serve the same purposes, and the new improved versions have improved our lives little – unless we measure improvement in gadgets.

Real progress is messy, difficult and relies on changes of heart and mind more than any mere material invention. The Greek philosophers legendarily considered caring (much) for practical improvements to day to day life to be beneath the dignity of a real man. Practical progress of a sort was made in some arts, Archimedes is a legend himself – and then there’s the Antikythera Mechanism. But the outcome was not airplanes and moon landings, or even better plows and printing presses – it was constant internal bickering followed by conquests by the Macedonians followed by the Romans and jobs as tutors to their conqueror’s kids.

What the Greeks were missing was ‘why’. Certainly, they were brilliant, curious and ambitious enough to have accomplished so much – that made little material difference. It took the influence of Jerusalem and Christian Rome to provide a civilization with enough room, enough hope, to turn random intermittent ‘progress’ such as is characteristic of men whenever and wherever we live into a program, a communal effort.

If we are made in the Image of God, and the Heavens proclaim His glory, and the world is His handiwork, then applying our minds to understanding the world is a worthy activity. We can use that understanding to better serve our brothers and sisters. We needn’t accept the way things are. Christians are the only people who as a culture were not indifferent to the lives and deaths of the poor. Romans and Greeks, Indians and Chinese would have considered it an affront for a poor man to have the temerity to die on their doorstep; a Christian would be expected to see it as his own personal failure. Look what I  have done the the least of these!

Only if despair is considered cowardice and treason will we persevere in our efforts to help the needy. Only in a culture of hope and duty to one another can material progress become the norm. Such material progress is a side effect of a change of heart.

To the nihilist, relativist Progressive, technology is a tool of power, and science is a bother when it does anything but serve politics. True science, which is no respecter of men if it is science at all, is a threat to power. It follows where it will – and we can’t have that!

But we can have more and batter gadgets, and live an ephemeral life. Until we don’t.

What The Results of Schooling Look Like in Practice

I’m sure we all have examples. The flip-flop on the importance of The Memo provides a very real current one, as clear as Winston Smith feeding the Memory Hole. Up until The Memo’s release, we were told by all the usual suspects that releasing such delicate classified information would be the End of the World as We Know It, a dastardly betrayal of our internal spies.

Then, upon release, The Memo became a nothingburger.

We have always been at war with Eastasia. How can millions of people be wrong?

A few years back, when the IRS’s treasonous perfidy came to light, I saw first hand, as K remarked, “everything we expect from years of government training.” In failing to approve tax exempt status of groups that would oppose the current administration, the IRS hamstrung any grassroot efforts of Obama’s opponents. That’s treason, however you dress it up.

On the day the news escaped into the wild despite the best efforts of the press to ignore it, my lovely niece, a lawyer with multiple degrees from elite universities, looked a little baffled. Then, the press  nothingburgered it. And the next day she assured me it was no big deal, had been completely overblown.

A lawyer said this.

She just needed to wait to hear what the cool kids were saying, and that became the reasonable, right position. Shoving news from a few hours or minutes earlier down the chute to history’s incinerator is, frankly, a small, a very small price to pay to maintain one’s membership in good standing with all the Right People. The trick is that, with 16 or more years of training, the knee jerk reaction, the jettisoning everything needed to maintain the consensual hallucination, is so well ingrained that the process stands no chance of rising to consciousness. Like the children of alcoholics, the well schooled have learned thoroughly that the price of contradicting daddy’s version of events cannot possibly be worth the trouble. The little kids learn from the older ones to shut up and get in line, even if mommy’s story makes no sense and contradicts the evidence of their eyes. It’s a basic survival technique.

Peace, after this fashion, is way more important than the truth. What is truth, anyway? These victims are almost blameless. As with most of us in some way or another when it comes to our besetting faults, it would take a miracle to make them see themselves.

Image result for miracle max
Good luck storming the castle!

Which brings us to the theological point of all this: Christ says He is the Way, the Truth and the Life. We are to defend small ‘t’ truth in the name of big ‘T’ Truth. For the devil is the father of lies. We are not asked, usually, to swallow the big lie that is death all at once. Rather, we are inured, one little bite at a time, until we will swallow the manifest contradictions and hypocrisy of our betters without a hiccup. We develop the unhingeable jaws of the snake, our maws stretching wide such that, after proper training, we can swallow things unimaginable to the observer, things way bigger than our heads.

The State and Revolution

The State and Revolution (amusingly referred to as TSAR – hilarious, if you’re not a Romanov) is a short book by Vladimir Lenin that I have not read, but intend to read. The indomitable Amanda Green has begun a series of posts discussing it here. 

Which post triggered the comment below, and, sticking to my policy of making sure I’m not read in as many places as possible, I repeat here:

Lately, I’ve been thinking about the fundamental Hegelian roots of all this: Hegel teaches that the world is becoming, not being – in the philosophical senses of the terms. This means that simple statements of fact, of being, are always fundamentally nonsensical, as nothing really *is* but rather is *becoming*. Therefore, logic doesn’t apply, because a fundamental claim of logic is that a subject can *be* something and *not be* something else (law of non-contradiction). Things, for Hegel, are always becoming something else, so they’re not really being anything!

So, what’s really going on for Hegel (a practicing Lutheran) is that the Spirit is ‘unfolding’ in History – that some few enlightened people (specifically, people who agree with Hegel) gradually come to see the new state of becoming coming, as it were, into the next stage of transient being (that whole synthesis schtick). The people who more or less consciously get on board are on the right side of History. Everyone else is consigned to the dustbin thereof.

Marx tosses almost all the sophistical subtlety of Hegel, but latches on to the whole History and becoming nonsense. This is why arguing that no real people will go along with money-free socialism (“The reality, ignored by all too many, is that the producers of the world would become the slaves to the takers.”) is pointless – 1st, because argument with Marxists is by their own definitions pointless, but also because ‘human nature’ as a claim of being is irrelevant – “human nature does not exist” – because what those who survive the purges, those on the Right Side of History, will *become* New Soviet Men.

How do we know this? Just asking the question puts you on the Wrong Side of History and marks you for culling.

That’s why there’s no arguing with convinced Marxists.

In the 105 (!) draft posts currently cluttering up the YSOTM backlog is one addressing these issues in more detail. You know, summarizing my amatuer understanding of thousands of pages of philosophy from writings spanning millennia in a blog post of a couple thousand words ripped off between dinner and bedtime.

One classic philosophical mistake, one seen explicitly and implicitly in the arguments of New Atheists all the time, is thinking of eternity as ‘a lot of time’ or ‘all time’. Instead, eternity is the realm of the unchanging, within which, as Paul says, we live and move and have our being. (That the Eternal is God – that the Eternal is the One Whose existence is of His essence, is the compelling result of a long string of arguments in Aristotle’s Physics and is expanded on in his Metaphysics – which is why, I think, those tomes are consistently ignored or misrepresented. That, and they’re really hard.) Who better to tackle such a topic than an armchair intellectual poser such as me!

Clearly, it will be a masterpiece worthy of your exquisite attention. As Chesterton once quipped, like all things I’ve never written, it’s the best thing I ever wrote.

Maybe I should get on it, clawing it from perfect potential into crass, flawed actuality.


Inspector of Nuisances

Taking deep breath. Just coming up for air after a plunge down the rabbit hole discovered by googling “quiet enjoyment”.  English common law, “hundreds”

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An inspector of nuisances. Nice beard! 

and Wapentake, frankpledge, court leet, and, among a dozen more fascinating tidbits, the inspector of nuisances.

The issue that triggered my research is this: the idea that people have a right to the quiet enjoyment of their lives. English common law recognized that right, breaking it into two parts: common, where some activity or failure to act impairs the ability of the people in general to quietly enjoy their lives in public, and private, where some private persons are deprived of the quiet enjoyment of something, such as leased property, to which they have specific, privately contracted rights.

Thus, the office of Inspector of Nuisances. Somebody has got to check out claims that, for example, somebody is making too much of a racket in the commons or that the neighbors are burning trash upwind.

Inspectors of nuisances eventually became public health inspectors, charged with dealing with sewage and slums and trash. Wonder if this delightfully named office could be resurrected and repurposed to deal with the messes people make when they dump their personal garbage on the intellectual and moral landscape?

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Evidently, problems with cat ladies can be a nuisance, and go way back. The guy on the left looks like a bobby, so I’m guessing guy on the right is the Inspector of Nuisances. 

That the modern intellectual and moral landscape more and more is a dump and open sewer only becomes an issue for our newly-commissioned Inspector of Nuisances if it infringes on our quiet enjoyment. While it is still conceivable that a private person might simply ignore what goes on in public, never opening a browser or newspaper or turning on a TV, the situation is such that that they’d need to shield their eyes whenever out and about. If one were generous and dedicated enough, that might work, for now.

But, we are told, politics is everything. Part of the dumpster fire we’d be attempting to ignore is the claim that we can’t ignore it, that there’s no such thing as a private life. Thus, even if we were determined to not let the garbage into our private lives, there are demonstrably those unwilling to let us do so, that even our claim to have a private life is wrong and must be crushed.

Examples: Private businesses are now subject to the rules of modern intolerance; social media are increasingly censored for politically unacceptable speech; schools are used (as designed) for inculcation of the latest, most modern ideas, and attempts to free our kids from this outrage are treated as practically treason, which, under the rules of the champions of  education, they are.

(This gets back to the problem of toleration discussed briefly in the last post – a ‘consensus’ that includes the idea that the state always knows better than the parents cannot tolerate dissention, while the old pseudo-convention could. The Supreme Court in Pierce v. Society of Sisters agreed that, while parents have the ultimate duty and consequent right to educate their own children, the state also has a duty and right to see to it that those children are educated. I fear it is not in the nature of things for the state to settle for having shared rights whenever it could have sole rights.)

If my business, my conversations and my decisions on how to educate my children are not private, the sphere of ‘private’ has shrunk drastically.

Chesterton repeatedly makes the point that the only place one can truly be free is with family and friends. In public, you are only free to conform. Even protests are conventional. By trying to make all things political, victims of post-modern ideas insist on public and private (because those are the same thing!) acceptance of those ideas. The very idea of quiet enjoyment, where what I do is my own business for my own pleasure but only on the condition that I honor the same rights in others, is an outrage, and in any event cannot be tolerated – it is a threat to the whole post-modern house of cards.