Tag Archives: society

Why Radicals Always Target the Family

07 Sunday Jun 2015

Posted by in Political Philosophy, Speeches

≈ Comments Off on Why Radicals Always Target the Family

Tags

, , , , , , , , , , , ,

Norman Rockwell Thanksgiving

“As our families fragment, so do the deepest structures of our consciousness. When a certain kind of family breaks down, so do the values which once linked parents and children, and gave continuity and character to our inherited world.

Which is precisely why ideological radicals have focused on the family. Change it, and you change humanity. But let’s turn the argument around: if changing the family would change the world, protecting the family might be the best way of protecting our world.

Which is, I believe, what our religious tradition has been doing until now — because the Bible is above all a book about the family. It begins with one: Adam and Eve, and the command to bring the next generation into being. And from then on the book of Genesis never relaxed its grip on the subject. It endlessly turns to some new variation in the relationship between husbands and wives, parents and children. Abraham and Sarah; Isaac and Rebecca; Jacob, Rachel and Leah: these aren’t miracle workers or agents of salvation. The heroes and heroines of Genesis are simply people living out their lives in the presence of God and the context of their families.

And we can perhaps now see that this forms the foundation of the Bible’s larger moral and social themes. The family is the matrix of individuality. It’s that enclosed space in which we work out, in relation to stable sources of affection, a highly differentiated sense of who we are. It’s hard to imagine a culture which didn’t possess a close family structure arriving at the breathtaking idea that the human individual is cast in the image of God.

De Tocqueville once wrote that ‘as long as family feeling is kept alive, the opponent of oppression is never alone.’ By which he meant that the family is the great protection of the individual against the state. It’s no coincidence that totalitarian regimes have often attacked the family. Against this, it was the Bible that gave rise to the great prophets who dared to criticize kings. The family is the birthplace of liberty.

Not only that, it’s where we care for dependents — the very young and the very old, those to whom we gave birth and who gave birth to us. And it’s a short step from this to the biblical vision of society as an extended family, in which the poor and powerless make a claim on us, by virtue not of abstract principle but of feelings of kinship. It’s this that lies behind the prophetic identification with the widow, the orphan, and the stranger. They’re not merely people with theoretical rights. They’re part of the family.”

__________

Pulled from part three of Jonathan Sacks’s 1990 Reith Lecture for the BBC.

You can find this and the rest of Sack’s excellent, six-part lecture in his book The Persistence of Faith: Morality and Society in a Secular Age. As with anything from Sacks, however, try to enjoy it in audio form. His voice makes Morgan Freeman sound like Gilbert Gottfriend.

More:

Jonathan Sacks

Saul Bellow on What It Means to Be a Man in Modern Society

09 Monday Jun 2014

Posted by in Literature

≈ Comments Off on Saul Bellow on What It Means to Be a Man in Modern Society

Tags

, , , , , , , , , , , , , , , , , , , , , ,

Saul Bellow

“For instance? Well, for instance, what it means to be a man. In a city. In a century. In transition. In a mass.

Transformed by science. Under organized power.

Subject to tremendous controls. In a condition caused by mechanization. After the late failure of radical hopes. In a society that was no community and devalued the person. Owing to the multiplied power of numbers which made the self negligible. Which spent military billions against foreign enemies but would not pay for order at home. Which permitted savagery and barbarism in its own great cities. At the same time, the pressure of human millions who have discovered what concerted efforts and thoughts can do. As megatons of water shape organisms on the ocean floor. As tides polish stones. As winds hollow cliffs. The beautiful supermachinery opening a new life for innumerable mankind. Would you deny them the right to exist? Would you ask them to labor and go hungry while you enjoyed delicious old-fashioned Values? You — you yourself are a child of this mass and a brother to all the rest. Or else an ingrate, dilettante, idiot. There, Herzog, thought Herzog, since you ask for the instance, is the way it runs.”

__________

An excerpt from the novel Herzog by Saul Bellow. (This paragraph also makes up the entire prologue of Ian McEwan’s Solar.)

In the Spring of 2005, while on his deathbed in Brookline, Massachusetts, Bellow — husband to five wives and father to three sons; perhaps the most decorated American author of all time; winner of the Nobel Prize, Pulitzer Prize, National Medal of Arts, and thrice the National Book Award — was drifting in and out of consciousness when he mustered the energy to turn to his friend Eugene Goodheart, present at his bedside, and enunciate an usual question. “Was I a man, or was I a jerk?”

Here we know the connotations of “jerk,” a classic street-talking Bellow locution that stamps any foolish, flaky, or infuriating, usually male, character. But what he meant by “man” is perhaps more obscure and certainly more important. To Bellow (and to Goodheart), man meant mensch: an admirable, responsible human being who, regardless of wealth or prestige, would elicit trust and favorable words from those who know him.

Goodheart responded with a prompt but solemn nod. “You were a man.”

Thus, as his biographer Zachary Leader summarizes in the video below, “What mattered at the end… was the life he led as a man.”

More Saul:

  • My favorite passage from Bellow, on the promise of mankind
  • Bellow describes everyday life in Israel (from To Jerusalem and Back)
  • Bellow explains why art matters (from his Nobel Prize speech)

Saul Bellow

Reinhold Niebuhr on the Redemptive Power of Forgiveness

15 Thursday May 2014

Posted by in Philosophy, Political Philosophy

≈ 2 Comments

Tags

, , , , , , , , , , , , , , , , ,

Reinhold Niebuhr

“There is no simple congruity between the ideals of sensitive individuals and the moral mediocrity of even the best society. The liberal hope of a harmonious ‘adjustment’ between the individual and the community is a more vapid and less dangerous hope than the communist confidence in a frictionless society in which all individual hopes and ideals are perfectly fulfilled. The simple fact is that an individual rises indeterminately above every community of which he is a part…

There are no simple congruities in life or history. The cult of happiness erroneously assumes them. It is possible to soften the incongruities of life endlessly by the scientific conquest of nature’s caprices, and the social and political triumph over historic injustice. But all such strategies cannot finally overcome the fragmentary character of human existence. The final wisdom of life requires, not the annulment of incongruity but the achievement of serenity within and above it.

Nothing that is worth doing can be achieved in our lifetime; therefore we must be saved by hope. Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore we are saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our standpoint. Therefore we must be saved by the final form of love which is forgiveness.”

__________

From the conclusion of chapter III (“Happiness, Prosperity, and Virtue”) of Reinhold Niebuhr’s The Irony of American History.

There’s a suggestive moment in Tony Kushner’s Angels in America during which the high-strung Louis Ironson is airing a breathless litany of complaints to the serene but naive Joe Pitt. “You believe the world is perfectible,” Pitt interrupts, “so you find it unsatisfying. You have to reconcile yourself to the world’s unperfectibility. Be in the world, not of the world.”

A thank you to reader Brenton Dickieson for recommending Irony to me (via Twitter, no less). It had been on my radar since I first heard it quoted at length by Chris Hedges in a debate a few years ago, but I wouldn’t have gotten to it so soon unless it had blipped once again on my screen. That last paragraph, with its measured repetitions and corresponding, collective incitements, is among the ten or so that I’d include in a collection on human striving and ambition. Our unyielding desire to cling to the teleological — or the belief that there is some idealized future for which present sacrifices or sins may be justified — gets us into so much trouble, as Niebuhr nods to in his initial mentioning of communism. This fact can lead you in a host of alternate directions, from nihilism to resignation to denial, but Niebuhr effortlessly dispenses with such jerks of the philosophical knee. Don’t forgo personal ambition, the great theologian reminds us; don’t give up on striving for the good society, and don’t relent on living a virtuous life. But make sure you realize and keep in mind that each of these goals has its limit — its temporal, spatial, and interpersonal limit — and that forgiveness is ultimately what redeems both the injustices of others and the inadequacies of oneself.

Palaces Built on the Ruins of Paradise

07 Friday Mar 2014

Posted by in Political Philosophy

≈ 2 Comments

Tags

, , , , , , , ,

Thomas Paine

“Some writers have so confounded society with government, as to leave little or no distinction between them; whereas they are not only different, but have different origins. Society is produced by our wants, and government by wickedness; the former promotes our happiness positively by uniting our affections, the latter negatively by restraining our vices…

Society in every state is a blessing, but government even in its best state is but a necessary evil; in its worst state an intolerable one; for when we suffer, or are exposed to the same miseries by a government, which we might expect in a country without government, our calamity is heightened by reflecting that we furnish the means by which we suffer. Government, like dress, is the badge of lost innocence; the palaces of kings are built on the ruins of the bowers of paradise. For were the impulses of conscience clear, uniform, and irresistibly obeyed, man would need no other lawgiver; but that not being the case, he finds it necessary to surrender up a part of his property to furnish means for the protection of the rest…”

__________

From Thomas Paine’s Common Sense, published in January, 1776. (Bartleby has the full text.)

Read more on this:

  • “What was the American founders’ view of human nature?”: Reader of this blog Robbie George debates Charles Krauthammer about the question
  • Calvin Coolidge describes the danger of levying too high of taxes
  • John Quincey Adams voices a resounding argument against American imperialism

Partying with the Greeks

14 Saturday Dec 2013

Posted by in History

≈ 6 Comments

Tags

, , , , , , , , , , , , , , , ,

Greek Symposia

“Banquets of like-minded friends were called symposia. (The singular, symposium—the Greek original is symposion—means ‘a drinking together,’ that is, a drinking party.)…

There was plenty of tension in Greek life, since the Greeks, however many parties they threw, became as time went on even more bellicose than they had been in Homer’s day. These symposia may have been, as much as anything, occasions to release the pent-up anxieties of a society always at war—’the father of all, the king of all,’ ‘always existing by nature,’ as the Greek philosophers expressed it. Enough wine and one could forget about the war of the moment or, if not forget, reduce its importance at least temporarily. Thus this ditty attributed to Theognis, an early-sixth-century songwriter of airy facility who believed in good breeding, great parties, and lively romance, the Cole Porter of ancient Greece:

Strike the sacred strings and let us drink,
and so disport ourselves ’mid sounding reeds
that our libations gratify the gods—
and who gives a shit about war with the Medes

But as tends to be the case when drunkenness substitutes for thoughtfulness, the hilarity often ended badly… There’s sadness beneath the merriment. It is as if, no matter how much these revelers sing, dance, howl, recite their jokes, and screw one another, a constant, authoritative note of pessimistic pain sounds beyond all their frantic attempts not to hear it. Even Archilochus, a sensational athlete in his time and a master of the revels if ever there was one, cannot deny that none of these nighttime activities makes good sense. In his most thoughtful lines, he seems to remove the mask, denuding himself of his gruff and rollicking persona, and to counsel himself in the clear light of day not to excess but to sobriety—to balance, modesty, and even resignation:

O heart, my heart, no public leaping when you win;
no solitude nor weeping when you fail to prove.
Rejoice at simple things; and be but vexed by sin
and evil slightly. Know the tides through which we move.

The last sentence is quietly ominous. The tides through which we move—the highs and the lows, the peaks and the troughs—tell us repeatedly that nothing lasts… Let us temper our excitement and agitation, whether for the ecstasy of battle or the ecstasy of sex, whether over great achievement or great loss, and admit to ourselves that all things have their moment… If we live according to this sober knowledge, we will live as well as we can.”

Archilochus

__________

From the closing of chapter 3 of Thomas Cahill’s Sailing the Wine Dark Sea: Why the Greeks Matter.

I wrote some comments about the above bust of Archilochus in a post yesterday. Check it out, as well as the sources (brought to my attention by Ted Rey) of the lines from Archilochus cited above.

Can Civilization Survive Without God?

30 Sunday Sep 2012

Posted by in Current Events, History, Politics, Religion, War

≈ 1 Comment

Tags

, , , , , , , , ,

Peter Hitchens

The following is a transcription of Peter Hitchens’s brilliant response to the question: Can civilization survive without God?

__________

Thank you. The question, first of all, is what civilization might be. I doubt whether we can agree on that very quickly, since we probably can’t even agree on how to spell it on either side of the Atlantic. I would really like to start by explaining what it isn’t and to recount some experiences of mine in places where it had ceased to be.

The first one, picture me, if you will, in a blue suit and polished leather shoes sitting on top of a pile of cargo in a retired Soviet aircraft — rather, Soviet aircraft which ought to have been retired — landing at Mogadishu Airport one winter’s afternoon shortly before sunset. I won’t explain quite how stupid I had been to get myself into this position, but I was working at that time for a daily newspaper which had accepted a suggestion of mine, unexpectedly, that I should go to Mogadishu just before the U.S. Marines arrived, as they thought, to rescue the Somalis from famine and chaos.

Arriving at Mogadishu Airport is an experience some of you may have had and some of you may not. What I can tell you is this: There is no passport control. There is no baggage reclaim. In fact, as you land, sitting on top of the baggage, it slides the length of the aircraft as the brakes go on, which has made me take aircraft safety precautions with a total lack of seriousness ever since. It’s rather enjoyable, actually, when the baggage slides down the whole length of the plane.

You’re met at the end of the runway by a man from The Associated Press who is collecting all the water and supplies for his bureau, and by about 15 young men with AK-47s, who approach you and say, do you want a bodyguard? And you turn to the man from The Associated Press and you say, do I want a bodyguard? And he says, yes you do. If you don’t have a bodyguard, you’ll be dead and stripped by morning.

So we hire, myself and my colleague, John Downing, we hire one of these — in fact, two of these bodyguards — and a car with no upholstery, and we drive into Mogadishu just in time to see the departing ranks of the gangs and tribal formations which are supposed to be driven away by the arrival of the U.S. Marines. They are, in fact, going. They’re going into the sunset with their machine guns and their bandannas — they look like heavily armed rock stars — because they know that there is no point in being there when the Marines arrive, and they intend to come back later and do whatever it is they do.

We circle around, looking for some time for somewhere to spend the night. And only by great good fortune, because departing around a corner, my colleague sees somebody he knows from Sarajevo, do we find anywhere to spend the night. We are allowed into a compound which has been rented by some German television people, who share with us their camel stew and allow us to sleep on their concrete floor. I go to sleep listening that evening to the cries of dying people and the chatter of gunfire outside and hearing, in effect, what would have happened to me if I hadn’t found my way into the German compound.

The following day I find people to take me round; we’re nearly murdered on one occasion because my interpreter is from the wrong tribe. I see a scene of complete desolation. Every building has bullet holes, or indeed, shell holes in it. The main street is completely stripped bare of every feature of modern civilization. It’s just a stretch of mud with potholes in it with loping persons on it carrying weapons and no guarantee that they won’t use them on you. All the physical features of civilization and all the, as it were, intangible features of civilization — civility, safety, the ability to rely on your neighbor, the passing person, for any kind of kindness or consideration — have gone.

Eventually, with great relief, I got out of Mogadishu and I got home and was shown a few weeks afterwards a photograph of the same street which I had seen on that evening and on the following morning. Mogadishu having been an Italian colony, the street scene was actually rather Roman: pleasantly dressed people strolling along well-kept sidewalks, expensive cars gliding up and down a smooth road, telephone kiosks, pavement cafes.

The distance between that and what I saw was approximately 20 years, and it came to me and it has stayed with me ever since, whenever I walk down a pleasant street in Oxford, where I live, or indeed roam around Dupont Circle here in Washington, D.C. or any major civilized city, this is not permanent. This is not here automatically. It is not in the air we breathe or the water we drink. It is as a result of certain unusual conditions which do not always exist and which have come about only for a very short period of time in a very limited number of places, and which even having been established, can come to an end.

This experience came on top of two years living in what, when I arrived, was the capital city of the Soviet Union and what, when I left, was the capital city of the Russian Federation. And there I also saw a very curious civilization which was not a civilization. That is to say, there was very little civility on the street between people. I was always struck by this. I would go down into what we’re always told in the tourist manuals is the magnificent Moscow Metro.

Because of the horrendously ruthless climate, the stations are guarded by very heavy wooden swing doors, or were in those days, and I would hold them open for people as they came into the stations behind me, and they would step back with a look of mistrust on their faces, as if I was playing a sort of joke on them. They were completely unused to the idea that anyone might do this. There wasn’t even that level of consideration. Nobody in any kind of public dealing would trust you. Almost everything had to be obtained through whispered threats and bribes…

How has this decline in civilization come about? Well, I think it has come about at least partly — and I’m not a single-cause person — but at least partly because there is no longer in the hearts of the English people the restraint of the Christian religion, which used to prevent this sort of behavior.

I think it would be completely idle to imagine that the two things were unconnected. I haven’t come here to say that civilization’s impossible without religion or indeed without Christianity. There are non-Christian civilizations. There are civilized countries which aren’t really based upon religion at all, such as Japan, which I think any visitor there will agree is an intensely civilized place.

But the extraordinary combination, which you in this country and I in mine used to enjoy and may for some time continue to, of liberty and order seems to me only to occur where people take into their hearts the very, very powerful messages of self-restraint without mutual advantage, which is central to the Christian religion…

Peter Hitchens in Giza

__________

Read the rest of Peter’s answer as well as the entire discussion at the Pew Forum on the motion Can Civilization Survive Without God?.