Category: Human Predicament

Moral Progress: Our Tantalusian Predicament

If I drive to Santa Fe, the town stays put while I get closer and closer. Moral progress is different. A good part of the moral journey involves the recession of the destination. This morning I discovered that C. S. Lewis had had a similar thought. 

"No man knows how bad he is until he tries very hard to be good." (Mere Christianity, 124)

Allowance made for  a bit of exaggeration, our moral predicament is describable as Tantalusian.  Remember your Greek mythology?

Tantalus (Ancient Greek: Τάνταλος Tántalos), also called Atys, was a Greek mythological figure, most famous for his punishment in Tartarus: for trying to trick the gods into eating his son, he was made to stand in a pool of water beneath a fruit tree with low branches, with the fruit ever eluding his grasp, and the water always receding before he could take a drink. (Wikipedia)

Something of a stretch, but a tantalizing conceit that I couldn't resist. 

Social Distance and Good Relations

Social distance aids in the preservation of good relations with people. Familiarity breeds, if not contempt, disrespect. In the famiglia, especially. Conventional usages, phony and formulaic as they often are, have their uses. They allow for civil interaction while preserving distance. "Good morning." "After you, sir." We all want respect even while aware of how little we deserve it and how insincere are those who show it.

A figure from Schopenhauer comes to mind. We are like porcupines on a cold night. They come together to stay warm but then prick one another and move apart. Trial and error leads to the optimal spatial adjustment.

The art of life, with its trials and errors, is learned by living, and learned best by living long. 

The Axis of the Human Heart

Rod Dreher quotes Aleksandr Solzhenitsyn:

Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either—but right through every human heart—and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains … an un-uprooted small corner of evil.

This free Substack article by Dreher is one of his finest. Please do read it for your own good. And read it all: pay attention to the account of the unspeakable savagery of the American Indians, a savagery typically downplayed or unmentioned by leftists.

It Passes All the Same

No matter how many times you remind yourself to seize the day, to enjoy the moment, to do what you are doing, to be here now, to live thoughtfully and deliberately, to appreciate what you have; no matter how assiduous the attempts to freeze the flow, fix the flux, stay the surge to dissolution, and contain the dissipation wrought by time's diaspora and the mind's incontinence — it passes all the same.

The Childless as Anthropological Danglers

Top o' the Stack. 

The Austrian philosopher and Vienna Circle member Herbert Feigl wrote about nomological danglers.  Mental states as the epiphenomenalist conceives them have causes, but no effects. They are caused by physical states of the body and brain, but dangle nomologically in that there are no laws  that relate mental states  to physical states.

The childless are anthropological danglers.  They are life's epiphenomena. They have ancestors (causes) but no descendants (effects). Parents are essential: without  them we could not have come into fleshly existence.  But offspring are wholly inessential: the individual, though not the species, can exist quite well without them.

I mention pros and cons of dangling anthropologically.

Which is Seeming, which Being?

In the vitality of the moment, in the pride of life, in the grip of surging lust, the trinkets that distract us seem so concrete, so compelling, and so real.  God and the soul seem by contrast like bloodless abstractions, mere thoughts, the impotent projections of weak minds incapable of facing 'reality' and of being satisfied with the only world there is.

Homo Homini Lupus

Top o' the Stack. Opening paragraph:

A 28-year-old Gypsy girl from the Tene Bimbo crime family 'befriends' an 85 year-old single man, marries him, and then poisons him, causing his death, in an attempt to steal his assets.  The two were made for each other, the evil cunning of the woman finding its outlet in the utter foolishness of the man.  What lessons are to be learned from this?

……………………….

Joe Odegaard comments:

This is from Dante's Inferno, Canto 26:
 
"Consider your origin: you were not made to live like brutes, but to
follow virtue and knowledge."
 
Considerate la vostra semenza:
  fatti non foste a viver come bruti,
  ma per seguir virtute e canoscenza.'
 
Some people don't try.

The Relative Unreality of Social Transactions

An excerpt from  a journal entry dated 21 July 1985 followed by a comment.

There is often little or no personal reality in human relationships. They are often nothing more than formulaic transactions. When I saw C.T.K. on Friday I told him, sincerely, that he looked good, healthy. He felt obliged to return the compliment — he couldn't just graciously accept it; he had to interpret it as the opening move in a social transaction.

I would like to think that it is possible to instantiate social roles, playing them, as we must, but without being played by them, that is, without allowing oneself to succumb to the illusion of being identical to them.

It may be that some people are social-transactional, and thus pure social surface all the way down. In such people there appears to be no person beneath the personae, nothing below the masks, poses, roles, no spiritual substance. Social interaction has lifted them above the merely animalic, and so they count as human in one sense, but they have never glimpsed the possibility of a further step from the merely social to the truly individual.

The project of radical self-individuation is beyond their ken.  I had a colleague like that, a man stuck at the level of ego-games and oneupsmanship.  In a 'conversation' with him I never had the sense that any communication was taking place.  So it came as no surprise when, in one of our 'conversations,' he asserted that a person is just the sum-total of his social roles. Nor was it a surprise  when I learned that he was working toward a second Ph. D. in sociology!