Category: Poverty and Wealth

The End of Liberty is Nigh: The Digital Pound and Cancel Culture

And to add insult to injury, irony to outrage, the end of liberty is being ushered in by the mother country.  Here:

The digital pound would be a new type of money issued by the Bank of England for everyone to use for day-to-day spending. You would be able to use it in-store or online to make payments. 

This type of money is known as a central bank digital currency (CBDC). You may also hear it being called ‘digital sterling’ or even ‘Britcoin’. We call the UK version of CBDC the digital pound.

The digital pound would be denominated in sterling and its value would be stable, just like banknotes. £10 in digital pounds would always have the same value as a £10 banknote.

If we introduced it, it would not replace cash. We know being able to use cash is important for many people. That’s why we will continue to issue it for as long as people want to keep using it.

And you can take that italicized paragraph to the bank! (Italics added.)

In a parallel assault on liberty, the Brits are going cancel-crazy. Dreher:

It’s a country that gave the world George Orwell, but now, it’s a ‘Brand’ new world for free speech in once-great Britain, which these days specializes in doling out the unwelcome gift of Orwellianism.

Dame Caroline Dinenage, the chair of a British Parliamentary committee, has been writing to social media platforms Facebook, TikTok and Rumble, asking them if they plan to follow YouTube’s lead and demonetize the accused sex pest Russell Brand. On committee letterhead, Dame Caroline wrote to express the committee’s concern that Brand will not be able to make money on the platform and thereby “undermine the welfare of victims of inappropriate and potentially illegal behavior.”

Potentially illegal. This Conservative MP is using her powerful position to attempt to crush Brand’s ability to make a living, even though he denies the allegations, and they have not been subject to any sort of trial. This member of the British government is attempting to demonetize Russell Brand himself, based solely on allegations.

If this outrageous intimidation is allowed to stand, no one is safe in Britain. All it takes is for the right people to level fashionable accusations against you—ones having to do with racism, sexism, LGBT-phobia, ‘toxic masculinity,’ and whatnot—and you could see your livelihood evaporate overnight. You could even see your own government persecute you, as the committee headed by Dame Caroline, Baroness Lancaster of Kimbolton, is doing to Brand.

The Anglosphere is lost, and America is no exception. The push-back is too little, too late. But it ain't over 'til it's over.

We fight on in the gathering gloom. No defeatism! On the other hand, don't be a fool who sacrifices his life on the altar of activism. We have but one night to spend in this bad inn.  But a night is not nothing. I'll leave it to you to figure out the right mix of commitment to the fight and Gelassenheit. And it is up to you to balance praeparatio vitae and praeparatio mortis.

"So let us not talk falsely now, the hour is getting late."

"War, children, it's just a shot away."

Be Skeptical of Activists’ Claims

Here's a tip for you. 

When some activist or advocate makes a claim, be skeptical and run the numbers, especially when the advocate has a vested interest in promoting his cause.  

Do you remember Mitch Snyder the advocate for the homeless who hanged himself in 1990?  I heard him make a wild claim sometime in the '80s to the effect that the number of homeless in the U. S. was three million.  At the time the population of the U.S. was around 220 million.  So I rounded that up to 300 million and divided by three million.  And then I knew that Snyder's claim was bogus, and probably fabricated by Snyder, as was later shown to be the case.  It is simply not credible that one in 100 in the U. S. is a homeless person.

When Snyder admitted to Ted Koppel that he made up his number, advocates for the homeless defended his tactic as "lying for justice."  See here. A nice illustration of the leftist principle that the end justifies the means.  Obama implemented the principle when he  lied some 30 times about the Affordable Care Act .  But let's not go over that again.

Philosophy needs no social justification. But one of the salutary social byproducts of its study and practice is the honing of one's critical thinking skills.  I am assuming that the philosophy in question is broadly analytic and not the crapulous crapola  of such later Continentals as Derrida.

Monastic Poverty: Too Easy?

The monk takes a vow of poverty, but he lives well, comfortably, securely, often amidst great natural beauty. The typical monk in the West is not poor materially but poor in a spiritual sense. Or at least he aspires to be such. The monastery's wealth is his usufruct — he has the usus et fructus, the use and enjoyment, of it. The poverty vow is a vow of non-attachment. The monk strives to live without attachment to the wealth necessary for his health and well-being. But couldn't one both own things and be non-attached? It is possible, but out of reach for most of us. Ownership breeds attachment.

Might the life of the monk be too easy to count as genuinely Christian?

Protestants, in the main, have not been friendly to monasticism, although I believe there are some Protestant monasteries. Anti-monastic hostility is perhaps given its most extreme expression in the writings of S. Kierkegaard. Here is a an excerpt from an entry in which I quote the Danish Socrates as sending the Pope to hell:

No, it is certainly not the highest to seek a solitary hiding place in order if possible to seek God alone there.  It is not the highest — this we indeed see in the prototype [Christ].  But although it is not the highest it is nevertheless possible . . . that not a single one of us is this coddled and secularized generation would be able to do it.  But it is not the highest.  The highest is: unconditionally heterogeneous with the world by serving God alone, to remain in the world and in the middle of actuality before the eyes of all, to direct all attention to oneself — for then persecution is unavoidable.  This is Christian piety: renouncing everything to serve God alone, to deny oneself in order to serve God alone — and then to have to suffer for it — to do good and then to have to suffer for it.  It is this that the prototype expresses; it is also this, to mention a mere man, that Luther, the superb teacher of our Church, continually points out as belonging to true Christianity: to suffer for the doctrine, to do good and suffer for it, and that suffering in this world is inseparable from being a Christian in this world. (Judge for Yourself!,169)

S. K. here sounds his recurrent theme of Christianity as heterogeneity to the world.  The heterogeneity to the world of the monastic life, however, does not go far enough.  A more radical heterogeneity is lived by one who remains in the world, not only living the doctrine, but suffering for it. No doubt that is how the Prototype lived, but he was and is God.  How is such a thing possible for any mere  mortal?

If true Christianity requires suffering for the doctrine, if it requires persecution and martyrdom, then true Christianity is out of reach except for those who, like present-day Christians in the Middle East, are even as we speak having their throats cut for the doctrine by radical Muslim savages as the rest of the world, and the Pope, look on and do nothing.  In the Denmark of Kierkegaard's day (1813-1855), when Christianity was the state religion and the object of universal lip-service, true Christianity was out of reach for S. K. himself by his own teaching.  The true Christian must be prepared for persecution and martyrdom, but it is difficult to see how they can be "inseparable from being a Christian in this world."

So add this persecution extremism to the off-putting factors already listed: the anti-mysticism, the anti-rationalism, and the extreme fideism.

But what a prodigiously prolific writer he was!  What a genius, and what a fascinating specimen of humanity.