According to Three Fingers of Politics, you have to have been “living under a rock” not to know who Mila Kunis is. I had actually never heard of her until I read an article at Pajamas Media about her by my friend and former editor, Dave Swindle. The fact that Kunis is a very well-known movie actress who makes this claim about promiscuity and communism — in one breath, no less — is enough to get this Catholic’s attention:
GQ: Your new movie is called Friends with Benefits. Ever been in one of those relationships?
Mila Kunis: Oy. I haven’t, but I can give you my stance on it: It’s like communism—good in theory, in execution it fails. Friends of mine have done it, and it never ends well. Why do people put themselves through that torture?
It’s certainly refreshing to hear someone of notable fame expressing good judgment in regard to what we Catholics (and many others alongside us) recognize as two great evils: communism and promiscuity.
Swindle, who is himself a member of Generation Y, writes:
Don’t expect the trend of a rebellious youth culture to continue indefinitely.
That is certainly good news, if he is right. Still, he makes the argument from a perspective that is based on reason alone. I don’t think Swindle holds exclusively to the “reason only” philosophy, but since he uses reason only in his argument, I’d like to address that.
Swindle makes the point that it’s not conducive to self-preservation for one to be “sticking one’s privates in a blender“. Is this what Kunis was referring to when she said “torture”? I’m not sure. Maybe she was talking about the torture of hell. Would it be too presumptuous of me to suggest that? I have to ask because I don’t know anything else about her. Whatever her intention may be, those who base arguments on reason alone do have an easier time convincing people of their arguments than we Catholics do, I suppose, as we have to argue for “moral reasoning”, not just “reasoning”. Making the argument against promiscuity based on health consequences, or perhaps even sociological arguments regarding the practical benefits of bonding, is something we Catholics are charged with, too, but we are charged with the further burden of explaining the moral dimension that is bound to reason. Unfortunately, that part scares some people away…and always has.
Consider this history lesson from Fides et Ratio:
With the rise of the first universities, theology came more directly into contact with other forms of learning and scientific research. Although they insisted upon the organic link between theology and philosophy, Saint Albert the Great and Saint Thomas were the first to recognize the autonomy which philosophy and the sciences needed if they were to perform well in their respective fields of research. From the late Medieval period onwards, however, the legitimate distinction between the two forms of learning became more and more a fateful separation. As a result of the exaggerated rationalism of certain thinkers, positions grew more radical and there emerged eventually a philosophy which was separate from and absolutely independent of the contents of faith. Another of the many consequences of this separation was an ever deeper mistrust with regard to reason itself. In a spirit both sceptical and agnostic, some began to voice a general mistrust, which led some to focus more on faith and others to deny its rationality altogether.
In short, what for Patristic and Medieval thought was in both theory and practice a profound unity, producing knowledge capable of reaching the highest forms of speculation, was destroyed by systems which espoused the cause of rational knowledge sundered from faith and meant to take the place of faith.
Man’s own propensity toward self-interest (e.g., avoiding promiscuous behavior to preserve bodily integrity) works against him, in the end, because mistrust of religion becomes inherent in the way he observes facts. Reason inevitably becomes less important to him than self-interest. An example of this is Planned Parenthood’s rejection of science to promote an abortion agenda, something they would themselves have characterized as unthinkable a few decades ago.
I happen to know that Swindle believes, as we Catholics do, that man has a fallen nature, but I’m not sure he defines “fallen nature” the way we Catholics do.
Human nature since the fall of Adam. It is a nature that lacks the right balance it had originally. It is a wounded but not perverted nature. Since the fall, man has a built-in bias away from what is morally good and toward what is wrong. He is weakened in his ability to know the truth and to want the truly good. With the help of grace, however, he can overcome these natural tendencies and become sanctified in the process.
Let’s take a look at the particular subject: bad health consequences due to promiscuity. Certainly, even animals which possess perishable souls and no moral reasoning will avoid things that they believe are dangerous to their health and safety. Often, too, animals have long-term mates with whom they form a bond. But animals do, overall, engage in rampant “promiscuity” while not suffering from disease as a result. Imagine that. God has, by and large, reserved these consequences (“tortures”) first and foremost for humanity. Faith tells us “why”. Science may only tell us “how”.
Back to the “living under a rock” point. Personally and subjectively, I tend to think that “living under a rock” would be an appropriate term for those who actually know who people like Mila Kunis are…but then, I’m with the Catholic Church on the dignity of the human person…not Hollywood. Perhaps it’s understandable that Hollywood seems like a place “under a rock” to me. A dark and lifeless place. “Glitter” is not “life“. I take no offense at the suggestion, however, that I live “under a rock” because I didn’t know of this woman until she said something notably moral.
Fortunately, I know that Swindle knows that I love him, respect him and appreciate him. We are friends, so he won’t take our difference of perspective on “why Kunis’ comments are good” as a personal slam. In fact, we both agree they’re good for the same reason…but mine has a moral dimension, too. An important point, though, is that we both know and understand her remarks to be a good thing. I find comfort in knowing that Swindle and I (and perhaps Kunis?) will almost certainly vote for the same person in the general presidential election because we are both disgusted by the socialist philosophy, as well as any government policies that would directly promote promiscuity, not to mention any number of other ills in government that we both believe to be pulling our country into an abyss, economically and otherwise.
Isn’t that comforting? It is comforting to me.
On second thought, there is one troubling point he makes about Generation Y, on page 2:
And yes, after multiple generations that exploded the divorce rate in this country, you’ve got plenty of young people who are taking the institution of marriage a bit more seriously. (But don’t expect this to necessarily translate to being against gay marriage.)
Maybe Generation Y should look to the animal world for guidance on that one?
At least, here’s hoping that all of us who are generally opposed to the pro-promiscuity Left, socialism, etc., will eventually vote for the same person. I think we will…but then, there’s always a write-in option if the Republican supports gay marriage.
From the New York Times:
There was a time when not having sex consumed a very small part of Janie Fredell’s life, but that, of course, was back in Colorado Springs. It seemed to Fredell that almost no one had sex in Colorado Springs. Her hometown was extremely conservative, and as a good Catholic girl, she was annoyed by all the fundamentalist Christians who would get in her face and demand, as she put it to me recently, “You have to think all of these things that we think.” They seemed not to know that she thought many of those things already. At her public high school, everyone, “literally everyone,” wore chastity rings, Fredell recalled, but she thought the practice ridiculous. Why was it necessary, she wondered, to signify you’re not doing something that nobody is doing?
And then Fredell arrived at Harvard.