My second favorite living historian, Michael Burleigh, who has written stunningly original works on subjects as diverse as Nazi Germany, religion and politics in the last two centuries, terrorism, and morality and World War II, has taken up the cudgels against the despicable attitude of many Brits of the chattering classes regarding the visit of the Pope to the Island next to Ireland.
Under normal circumstances, one might say “welcome” rather than “receive”. But the multiple sexual scandals that have afflicted parts of the Catholic Church have created a window of opportunity for sundry chasers of limelight – including human rights militants, crusading gays, Islamist fanatics, and celebrity God-botherers – to band together to “arrest” the Pope under laws so obscure that few knew they existed. Because child abuse is involved, rather than the more widespread phenomenon of homosexual predation on young men, these manifestations will receive much media attention, especially from the BBC, to the guaranteed perplexity of a less involved general public in a nominally Protestant country. It will require some effort of mind to tune out this noise to hear what the Pope will be saying.
The recent success of Geert Wilders and his Party for Freedom (PVV) in the Netherlands has caused European and, to a lesser extent, North American leftists a certain amount of discomfort, and a silently growing segment of the population a significant amount of joy. The Islamification of Europe through what the brilliant Mark Steyn has called “creeping sharia” has finally met its first formidable and successful political challenge – in spite of its long-standing threats and fatwas against the man of the hour.
I’ll be quite straight-forward about it; I’m with Geert, at least on the big issue he confronts. Those who label him as a racist, and his position as one of “hate”, are engaging in character assassination. A symposium at FrontPage Magazine addressed the Wilders phenomenon. One of the contributors, Roger L. Simon, stated:
I believe that consciously or unconsciously those who brand him as excessive, or even racist, are living in fear that he may be right. They have to hate Wilders, because if he is correct, their whole world disintegrates. Who would want that?
I don’t hate Muslims. Not wanting to be ruled by sharia law, be reduced to second-class status, have my freedoms curtailed, and watch my fellow female citizens be subjugated isn’t about hatred of Muslims, but love of Western and Christian civilization and those who inhabit it and benefit from it along with me. It isn’t a matter of indifference to me, and it shouldn’t be to you, whether or not Western or Islamic values prevail. What happens in Europe, moreover, may well happen here in the United States in the future, and will affect us in the present.
Technological history is a unique point of view that always caught my eye. David Deming of the American Thinker gives us a brief synopsis of his latest contribution in this genre. Keep in mind how integral Christianity was to the recovery of Europe after the barbarian invasions and the safekeeping of knowledge by the monastic system that allowed Europe to recover and blossom into what we now call Western Civilization:
Both Greece and Rome made significant contributions to Western Civilization. Greek knowledge was ascendant in philosophy, physics, chemistry, medicine, and mathematics for nearly two thousand years. The Romans did not have the Greek temperament for philosophy and science, but they had a genius for law and civil administration. The Romans were also great engineers and builders. They invented concrete, perfected the arch, and constructed roads and bridges that remain in use today. But neither the Greeks nor the Romans had much appreciation for technology. As documented in my book, Science and Technology in World History, Vol. 2, the technological society that transformed the world was conceived by Europeans during the Middle Ages.
Greeks and Romans were notorious in their disdain for technology. Aristotle noted that to be engaged in the mechanical arts was “illiberal and irksome.” Seneca infamously characterized invention as something fit only for “the meanest slaves.” The Roman Emperor Vespasian rejected technological innovation for fear it would lead to unemployment.
Greek and Roman economies were built on slavery. Strabo described the slave market at Delos as capable of handling the sale of 10,000 slaves a day. With an abundant supply of manual labor, the Romans had little incentive to develop artificial or mechanical power sources. Technical occupations such as blacksmithing came to be associated with the lower classes.
1500 words. I promise.
Now that my obnoxious and pretentious title has grabbed your attention…
On my facebook profile, I give a reason why I am a populist, perhaps the main objective reason. It reads:
“In times such as these, the instincts of the people are based in healthy life drives and survival instincts, while those of the intellectuals are rooted in increasingly irrational spiritual disorders.”
So before I get to why I am a populist, I want to make clear up front that I am not an unconditional populist. That is why I say, “in times such as these.” By that I mean, among other things, that there are times during which I would not be a populist. I don’t hold the view that social elites are always and everywhere wrong – with the American founders, I would much like to see a “natural aristocracy” of talent (which the Church was too, by the way in the Middle Ages – where do you think all of the second and third sons of the nobility or the bright peasants who couldn’t rise by other means went?).
This might be a good discussion to have here. Comments are open.
Channel surfing the other night, I came across a slew of 1980s “coming of age” movies on cable television. With all of their flaws (too much sexual innuendo, which is mild by today’s comparisons,) one can easily see a positive theme of a bright future and endless possibilities running through this genre of films. I had almost forgotten that in the 1983 film Valley Girl, Julie played by Deborah Foreman actually chastises her hippy parents for their suggestion that if she and her new boyfriend Randy, played by Nicholas Cage, want to explore their sexuality it would be alright by them. Julie rebukes her parents for having such beliefs as well as the nostalgia surrounding their involvement in the 1960s anti war movement; after all it was the era of Ronald Reagan. Everything seemed possible; it was Morning in America again. Many of these movies were set in California which at the time exuded excitement for those of us growing up in colder, Midwest climates. Economically, California was booming and it was also the heart of a growing and diverse music scene.
Fast forward some 25+ years later and many of today’s films have a dark undercurrent with more than a little subtle leftwing political and cultural propaganda running through them. While there are certainly hopeful signs in Hollywood, especially with the advent of stars like Eduardo Verastegi and his movie Bella and associated Metanoia Films, (Click here for my interview with Eduardo Verastegui,) the secular film industry has fallen even farther into the cesspool. Sadly the Golden State’s economic boom seems but a distant memory, which was bound to occur when California’s Big Government mentality rivaled that of Sweden or the Canadian province of Quebec. The bigger question remains; is California setting the trend once again for the nation and the western world, and if it is what hope is there? The hope remains as it always has not in mortal man and the latest left wing hypothesis about the world’s failings, but in the teachings of the Catholic Church.
I was inspired to transfer my brain goo to the computer screen over the last couple of hours. Here are the results. Here’s to a more fruitful discussion.
I haven’t talked extensively about why I rejected atheistic communism and made my way back to Catholicism. There were a number of reasons; being shown the logical and moral bankruptcy of materialism, the corruption I personally witnessed in the movement, the fact that I could never bring myself to really embrace any of the tenants of the cultural agenda, and so on. The idea of fighting for anything in a universe that did not, and could not care about the outcome of human events could no longer captivate me. I suppose some people are able to convince themselves of the possibility, even the certainty, of “goodness” in a reality that owes nothing to consciousness and will; to me, such a belief, no matter how comforting, would be a lie. And I cannot live a lie.
I have written a bit over the last year about my problems with technological progress and consumerist ideology. One of the most serious consequences of these trends that I have yet to touch upon is delayed adulthood.
Commentators and social theorists are observing that my generation is not growing up. Young adults now take five years on average to get a bachelor’s degree. Marriage, children, home ownership, and a career that can support them all are each coming much later. In the meantime, my generation is living at home with mom and dad, if not all the time, at least some of the time – I myself have had to move in and out of my parent’s home a few times since I graduated.
Only in modern day Western societies, where the struggle for daily existence has been abolished for the majority of the population, could the phenomenon of delayed adulthood arise. It isn’t just that there are too many college degrees and not enough jobs, though that plays an important role. Prolonged education is a part of delayed adulthood. Millions of young people have absolutely no idea what they want to do, what sort of goals they should set for themselves, or what it is that makes life worth living. Meaningful religion has been scrubbed from most of their lives, replaced with some version of Cafeteria Christianity, New Age occultism, or far more frequently, agnosticism, cynicism, relativism and nihilism.