The wild diversity of human types never ceases to fascinate me. There are people like Hugh Hefner who live for their own pleasure. And then there are those who live to sacrifice themselves for causes that transcend themselves even unto literal self-immolation.
Man on Fire will hold your interest.
Here is a taste:
Once again, you’d have to define racism. You’re basically saying any generalization about a group, whether true or false—and we know it doesn’t apply to everybody in the group, because that’s just a straw man—is racist. I mean, we could do “sexist,” right?
We could.
So, women, on average, are more agreeable than men. Women, on average, are less knowledgeable than men. They’re less intellectual than men. Now, I can actually back up all those statements with social-science research.
You can send me links for women are “less intellectual than men.” I’m happy to include that in the piece if you have a good link for that.
O.K., well, there’s a literature in Britain, a series of papers that were done, and I need to look them up, that show that women are less knowledgeable than men. They know less about every single subject, except fashion. There is a literature out of Vanderbilt University that looks at women of very high ability—so, controlling for ability—and, starting in adolescence, women are less interested in the single-minded pursuit of abstract intellectual goals than men. They want more balance in their life. They want more time with family, friends, and people. They’re less interested in working hard on abstract ideas. You can put together a database that shows that. The person who has the literature is a man named David Lubinski, and he shows that intelligence isn’t what’s driving it. It is interest, orientation, what people want to spend their time doing.
Now, is that sexist? We can argue all day about whether it is sexist. We can argue from morning till night. And it is sterile. It is pointless. Let’s talk about the actual findings and what implications they have for policy, for expectations.
[. . .]
Jack Kerouac quit the mortal coil 50 years ago today, October 21st, securing his release from the samsaric wheel of the quivering meat conception, and the granting of his wish:
The wheel of the quivering meat conception . . . . . . I wish I was free of that slaving meat wheel and safe in heaven dead. (Mexico City Blues, 1959, 211th Chorus).
The Last Interview, 12 October 1969. "I'm not a beatnik. I'm a Catholic." "I just sneak into church now, at dusk, at vespers. But yeah, as you get older you get more . . . genealogical."
As much of a screw-up and sinner as he was, as irresponsible, self-indulgent, and self-destructive, Kerouac was a deeply religious man. He went through a Buddhist phase, but at the end he came home to Catholicism.
"Everybody goes home in October." (On the Road, Part I, Ch. 14, Para 1) Here's the whole paragraph:
At dawn my bus was zooming across the Arizona desert — Indio, Blythe, Salome (where she danced); the great dry stretches leading to Mexican mountains in the south. Then we swung north to the Arizona mountains, Flagstaff, clifftowns. I had a book with me I stole from a Hollywood stall, "Le Grand Meaulnes" by Alain-Fournier, but I preferred reading the American landscape as we went along. Every bump, rise, and stretch in it mystified my longing. In inky night we crossed New Mexico; at gray dawn it was Dalhart, Texas; in the bleak Sunday afternoon we rode through one Oklahoma flat-town after another; at nightfall it was Kansas. The bus roared on. I was going home in October. Everybody goes home in October.
"Pretty girls make graves." (Dharma Bums)
Jack Kerouac, Desolation Angels (G. P. Putnam 1965), p. 48:
Outside it's October night in Manhattan and on the waterfront wholesale markets there are barrels with fires left burning in them by the longshoremen where I stop and warm my hands and take a nip two nips from the bottle and hear the bvoom of ships in the channel and I look up and there, the same stars as over Lowell, October, old melancholy October, tender and loving and sad, and it will all tie up eventually into a perfect posy of love I think and I shall present it to Tathagata, my Lord, to God, saying "Lord Thou didst exult — and praise be You for showing me how You did it — Lord now I'm ready for more — And this time I won't whine — This time I'll keep my mind clear on the fact that it is Thy Empty Forms."
. . . This world, the palpable thought of God . . . [ellipsis in original]
Alela Diane, We Are Nothing
Jack Kerouac, Tristessa (written 1955-56, first published in 1960), p. 59:
Since beginningless time and into the never-ending future, men have loved women without telling them, and the Lord has loved them without telling, and the void is not the void because there's nothing to be empty of.
Henry Mancini, Moon River. Video with shots of Rita Hayworth. YouTuber comment: indimenticabile Rita, stupenda Rita, vivi nei nostri ricordi, vivi nei nostri cuori. This was Jack Kerouac's favorite song. Ellis Amburn, Subterranean Kerouac (St. Martin's 1998), p. 324:
One night he [Kerouac, during a 1962 visit to Lowell, Mass.] left a bar called Chuck's with Huck Finneral, a reedy, behatted eccentric who carried a business card that read: "Professional killer . . . virgins fixed . . . orgies organized, dinosaurs neutered, contracts & leases broken." Huck's philosophy of life was: "Better a wise madness than a foolish sanity." They drove to a friend's house in Merrimack, New Hampshire, and on the way, Jack sang "Moon River," calling it his favorite song. Composed by Henry Mancini and Johnny Mercer, "Moon River" was the theme song of the popular Audrey Hepburn movie Breakfast at Tiffany's. Sobbed by a harmonica, later swelling with strings and chorus, the plaintive tune's gentle but epic-like lyrics describe a dreamer and roamer not unlike Kerouac.
Indeed they do. A restless dreamer, a lonesome traveller, a dharma seeker, a desolation angel passing through this vale of mist, a drifter on the river of samsara hoping one day to cross to the Far Shore.
Jay Farrar and Ben Gibbard, California Zephyr
10,000 Maniacs, Hey Jack Kerouac
Tom Waits, Jack Kerouac on the Road
Aztec Two-Step, The Persecution and Restoration of Dean Moriarty
Some readings:
Jack Kerouac, Mexico City Blues, 228th Chorus
Jack Kerouac, The Wheel of the Quivering Meat Conception. "I wish I was free of that slaving meat wheel, safe in heaven, dead." Steve Allen on piano.
Jack Kerouac, Charlie Parker. "Charlie, Parker, lay the bane off me, and everybody."
An archeologist who claimed to have uncovered the site of Plato's Cave would be dismissed as either a prankster or a lunatic. There never was any such cave as is described in the magnificent Book VII of Plato's Republic. And there never were any such cave-dwellers or goings-on as the ones described in Plato's story. And yet this, the most famous allegory in the history of philosophy, gives us the truth about the human condition. It lays bare the human predicament in which shadow is taken for substance, and substance for shadow, the truth-teller for a deceiver, and the deceiver for a truth-teller.
The reader may have guessed from my title where I am going with this. If the allegory of the Cave delivers the truth about the human predicament despite its falsity when taken as an historical narrative, the same could be true for the stories in the Bible. No reasonable person nowadays could take Genesis as reporting historical facts. To take but one example, at Genesis 3, 8 we read that Adam and Eve, after having tasted of the forbidden fruit, "heard the sound of the Lord God walking in the Garden . . . ."
Taken literally, this implies that God has feet. But if he has feet was he shod on that day or not? If shod, what was his shoe size? 10 1/2? Obviously, nothing can have feet without having feet of a determinate size! And given that the original parents heard God stomping around, then he had to be fairly large: if God were the size of a flea, he wouldn't have made any noise. If God were a physical being, why couldn't he be the size of a flea or a microbe? The answer to these absurdities is the double-barreled denial that God is a physical being and that Genesis is an historical account. I could give further examples.
This is why the deliverances of evolutionary biology do not refute the Fall. (I grant that said deliverances refute some doctrines of the Fall, those doctrines that posit an original pair of humans, without animal progenitors, from whom the whole human race is descended.) Indeed, it is quite foolish to think that the Fall can be refuted from biology. It would as foolish as to think that the truths about the human condition that are expressed in Plato's famous allegory can be negated or disconfirmed by the failure of archeologists to locate the site of Plato's Cave, or by any physical proof that a structure like that of Plato's Cave is nomologically impossible.
And yet wasn't that what Jerry Coyne, the University of Chicago biologist, was quoted as maintaining?
Earlier I quoted John Farrell quoting biologist Jerry Coyne:
I’ve always maintained that this piece of the Old Testament, which is easily falsified by modern genetics (modern humans descended from a group of no fewer than 10,000 individuals), shows more than anything else the incompatibility between science and faith. For if you reject the Adam and Eve tale as literal truth, you reject two central tenets of Christianity: the Fall of Man and human specialness.
I suppose this shows that the wages of scientism are (topical) stupidity.
Addenda
1. I said that the Allegory of the Cave "gives us the truth about the human condition." Suppose you disagree. Suppose you think the story provides no insight into the human condition. My point goes through nonetheless. The point is that the truth or falsity of the story is unaffected by empirical discoveries and non-discoveries. Anthropological and archeological investigations are simply irrelevant to the assessment of the claims being made in the allegory. That, I hope, is perfectly obvious.
2. There is another point that I thought of making but did not because it struck me as too obvious, namely, that the Allegory of the Cave is clearly an allegory, and is indeed explicitly presented as such in Chapter VII of the Republic (cf. 514a et passim), whereas the Genesis account is neither clearly an allegory, nor explicitly presented in the text as one. But that too is irrelevant to my main point. The point is that biological, anthropological, and geological investigations are simply irrelevant for the evaluation of what Genesis discloses or purports to disclose about the human condition. For example, at Gen 1, 26 we are told that God made man in his image and likeness. That means: Man is a spiritual being. (See my post Imago Dei) Obviously, that proposition can neither be established nor refuted by any empirical investigation. The sciences of matter cannot be expected to disclose any truths about spirit. And if, standing firm on the natural sciences, you deny that there is anything other than matter, then you fall into the easily-refuted mistake of scientism. Furthermore, Genesis is simply incoherent if taken as presenting facts about history or facts about cosmology and physical cosmogenesis. Not only is it incoherent; it is contradicted by what we know from the physical sciences. Clearly, in any conflict between the Bible and natural science, the Bible will lose.
The upshot is that the point I am making about Genesis cannot be refuted by adducing the obvious difference between a piece of writing that presents itself as an allegory and a piece of writing that does not. Plato's intention was to write an allegory. The authors of Genesis presumably did not have the intention of writing an allegory. But that is irrelevant to the question whether the stories can be taken as reporting historical and physical facts. It is obvious that Plato's story cannot be so taken. It is less obvious, but nonetheless true, that the Genesis story cannot be so taken. For if you take it as historical reportage, then it is mostly false or incoherent, and you miss what is important: the spiritual, not the physical, meaning.
3. The mistake of those who think that biology refutes the Fall is the mirror-image of those benighted fundamentalists and literalists who think that the Fall 'stands or falls' with the historical accuracy of tales about original parents, trees, serpents, etc. The opposing groups are made for each other. The scientistic atheist biologist attacks a fundamentalist straw man while the benighted fundamentalist knocks himself out propping up his straw man. Go at it, boys! The spectacle is entertaining but not edifying.
Jack Kerouac in a letter from 17 January 1962: "Everybody is making money off my ideas, like those "Route 66" TV producers, everybody except me . . . ." (Selected Letters 1957-1969, ed. Charters, Viking 1999, p. 326; see also p. 461 and pp. 301-302.)
Here is the Nelson Riddle theme music from the TV series. And here is part of an episode from the series which ran from 1960-1964. George Maharis bears a striking resemblance to Jack, wouldn't you say? And notice Maharis is riding shotgun. Kerouac wasn't a driver. Neal Cassady was the driver.
Now dig Bobby Troup. Chuck Berry, the Rolling Stones, Dr. Feelgood, and others have covered the tune. The version by Asleep at the Wheel is especially good.
Here at MavPhil Strictly Philosophical
Here:
. . . members of the media were mostly interested in my finding that 96% of the 5,577 biologists who responded to me affirmed the view that a human life begins at fertilization.
It was the reporting of this view—that human zygotes, embryos, and fetuses are biological humans—that created such a strong backlash.
Why is this being discussed? There is simply no reasonable question as to when an individual biologically human life begins. It begins at fertilization. That is not to say (but neither is it to deny) that normative personhood begins at conception. That is a further and much more difficult question. It is the question about when a biologically human individual becomes a rights-possessor, where one of the rights is the right to life.
Consider a fetus, using the term in the narrow sense as above. If it is the offspring of biologically human parents, then, self-evidently, it is biologically human. What else could it be? Bovine? Porcine? Lupine? Not even Wolfman Jack was lupine in his pre-natal existence.
You don't need to be a biologist to know that biologically human parents have biologically human offspring. You also don't need to be a biologist to know that in the typical case human fetuses are living organisms. What else would they be? Dead? Is every birth still birth? You would have to be profoundly ignorant to think that a biologically human being begins to live when it takes its first breath. One does not come into existence as a human individual when one is born.
Don't ask: When does life begin? This question is insufficiently specific to be tractable. It is ambiguous as between phylogeny and ontogeny, and as between human and non-human. Presumably you are not asking when life first appeared on Earth. Nor are you asking when human life first appeared on Earth. Define your terms and formulate the question precisely. These are interesting questions, but they are not relevant to the abortion debate.
Ask this: When does an individual biologically human life begin? The answer is clear: at conception. There is nothing to discuss and you don't need no stinkin' survey of 5, 557 biologists to know the answer! (And what's with the dissenting 4%?)
Ask this: When does an individual biologically human life first acquire rights? There is much to discuss here, and the answer is not obvious.
See the entries in my Abortion category for my answer to the last question, especially those having to do with the Potentiality Argument.
One of the great boons of blogging is that the blogger attracts the like-minded. Below are two medical doctors I had the great pleasure of spending the day with in a satisfying break from my Bradleyan reclusivity. Dave K. found me via this weblog and initiated correspondence, so I knew he would be simpatico. I didn't know about his wife, Barbara C. , but she turned out also to be a member of the Coalition of the Sane, a Trump supporter, and one charming lady of Italian extraction.
Photo credit: Barbara Caffaratti
A so-called 'third party' is any party in U. S. politics other than the Democrats and the Republicans. There are many third parties. My thesis is that third parties are discussion societies in political drag. Corollary to that is my claim that anyone who has anything to do with a third party thereby demonstrates ignorance as to the nature of the political. (Recent possible exception: the Reform Party when it backed Ross Perot.)
Politics is not theoretical; it is practical. There is political theory, of course, and it divides into political science (empirical and non-normative) and political philosophy (normative). But politics is neither of the two. It is praxis, not theoria. The political life is a form of the vita activa, not of the vita contemplativa. Here is a working definition of 'political activity.'
Political activity is human activity in concert with like-minded others in pursuit of governmental power for the purpose of implementing programs and policies contributory to the common worldly good or the worldly good of those the party represents.
Now the vast majority of third parties have no chance of coming to power. It follows that those who vote for third-party candidates are almost in every instance wasting their vote. These voters don't understand the nature of the political as above defined.
Some vote third-party to 'make a statement' or to 'lodge a protest.' But these gestures are futile. No one gives a damn about Joe Blow's 'statement' or 'protest' or would even be aware of them. Consider the American Solidarity Party:
Writing for First Things in July 2016, David McPherson, assistant professor of philosophy at Creighton University, urged voting for the ASP ticket as “a protest vote against a system that presents us with such poor choices.” Moreover, by supporting the ASP, he argued, “‘a man [sets] an example,’ so that the idea of human solidarity, based on the equal dignity of all human beings, may not die away.”
The sentiment is noble, but the proposed course is impractical. Politics is a practical game! It is not about having the right views. That does no good unless one can implement them. And only a fool lets the best become the enemy of the good. Politics is a matter of better or worse, not perfect or imperfect. It is about accomplishing something in the extant suboptimal circumstances.
So what should you do if you are a Libertarian, or rather 'Losertarian'? Do what Ron Paul did: become a Republican and try to push that stodgy bunch in a more libertarian direction. Similarly with ASP members. Stop wasting your time and become Republicans. Try to inject some subsidiarist ideas into the mix.
In 2020, ASP members ought to vote for Trump, and not abstain. It is folly to believe in 'political equivalentism' as between Left and Right in the present constellation of circumstances here in the States.
Don't confuse a discussion society with a political party!
Blaise Pascal, Pensées #329:
Man is neither angel nor beast; and the misfortune is that he who would act the angel acts the beast.
The first half of the thought is unexceptionable: man is indeed neither angel nor beast, but, amphibious as he is between matter and spirit, a hybrid and a riddle to himself.
The second half of Pascal's thought, however, is unfair to the beasts. No beast can act the beast the way a man can. No beast is bestial in the way a man can be bestial. The difference is that while the beast acts according to his nature, man freely degrades himself contrary to his nature. Having done so, he allows his freely indulged passions to suborn his intellect: he constructs elaborate rationalizations for his self-degradation.
It is not our animality that corrupts us but our free misuse of our animality, a misuse that derives from our spirituality.
Only a spiritual being can be bestial.
. . .why begrudge ordinary folk their retreat into the warm bosom of average everydayness (Heidegger's durchschnittliche Alltaeglichkeit) with its vapid socializing? I do not begrudge them, nor do I try to change them. But there is something base and contemptible about a life without questioning and seeking, a life sunk in divertissement.
Here is something Pascal and Nietzsche can agree on — despite their wildly different conclusions.
Friedrich Nietzsche, The Gay Science, Book One, Section Two (tr. Kaufmann):
. . . to stand in the midst of this rerum concordia discors [discordant concord of things: Horace, Epistles, I.12.19] and of this whole marvelous uncertainty and rich ambiguity of existence without questioning, without trembling with the craving and the rapture of such questioning, without at least hating the person who questions, perhaps even finding him faintly amusing — this is what I feel to be contemptible . . . .
Your resting in subjective certainty may be only a form of somnolence. What makes a living faith living is its self-maintenance in the face of doubt.
"See? I was right, and you were wrong!"
But why does one want to be seen as right by an indigent and fickle mortal? Why not be satisfied with being right? Let it go!
Rehearsals are for a future performance. Why then are you 'rehearsing' that altercation with so-and-so from twenty years ago? Do you plan to bring it back to the stage?
