Hypatia and Her Lover

An excerpt from the journal of Basile Yanovsky, M.D. reprinted in Michael Rubin, Men Without Masks: Writings from the Journals of Modern Men (Addison-Wesley, 1980), p. 206:

A woman philosopher and religious teacher of the fourth century, Hypatia of Alexandria, had a striking discussion with her lover. To discourage his earthly temptations, she addressed him, at the most passionate moment of their relations, in the following manner: “See what it is you adore, Archytas, this foul matter, this corruption, with its secretions, its excrements and its infections. . . .”

But the tenacious and passionate Archytas gave her this answer: “It is not matter I love, but form.”

How many times, discouraged and depressed in the V. D. clinic, have I repeated these saintly words of Archytas. . . .

In the New York Review of Books, in Veni, Vici, V. D., W. H. Auden reviews Dr. Yanovsky’s The Dark Fields of Venus: From a Doctor’s Logbook.

Two Types of Humanity: The Mystic and the Profligate

Julian Green, Diary 1928-1957, entry of 30 December 1940, p. 104:

Does our body never weary of desiring the same things? [. . .] There are only two types of humanity . . . the mystic and the profligate, because both fly to extremes , searching, each is his own way, for the absolute;  but, of the two, the profligate is to my mind the most [more] mysterious, for he never tires of the only dish served up to him by his appetite and on which he banquets each times as though he had never tasted it before. Probably because of this, I have always had a tendency to consider an immoderate craving for pleasure as an accepted form of madness.

Only two types of humanity? No, but two types. Man is made for the Absolute, and some of us seek it.  Mysticism and profligacy are two ways of seeking it. Eschewing the phony and conventional, some of us strive after the really real, τὸ ὄντως ὄν.   Some by world-flight, others by immersion in sensual indulgence.  An enlightened upward and a deluded downward seeking.  The solid and stolid bourgeois type will consider both types of seekers mad. But only those who seek the really real in the pleasures of the flesh are truly mad.  They are bound for a hell of their own devising as I suggest in A Theory of Hell. Excerpt:

To be in hell is to be in a perpetual state of enslavement to one's vices, knowing that one is enslaved, unable to derive genuine satisfaction from them, unable to get free, and knowing that there is true happiness that will remain forever out of reach. Hell would then be not as a state of pain but one of endless unsatisfying and unsatisfied pleasure. A state of unending gluttony for example, or of ceaseless sexual  promiscuity. A state of permanent entrapment in a fool's paradise —  think of an infernal counterpart of Las Vegas — in which one is constantly lusting after food and drink and money and sex, but is never satisfied. On fire with the fire of desire, endless and unfulfilled, but with the clear understanding that one is indeed a fool, and entrapped, and cut off permanently from a genuine happiness that one knows exists but will never experience.

Shakespeare on Lust

Sonnet 129Th'expense of spirit in a waste of shame
 
Th' expense of spirit in a waste of shame
Is lust in action; and till action, lust
Is perjured, murd'rous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust,
Enjoyed no sooner but despisèd straight,
Past reason hunted; and, no sooner had
Past reason hated as a swallowed bait
On purpose laid to make the taker mad;
Mad in pursuit and in possession so,
Had, having, and in quest to have, extreme;
A bliss in proof and proved, a very woe;
Before, a joy proposed; behind, a dream.
    All this the world well knows; yet none knows well
    To shun the heaven that leads men to this hell.

    

Related:
 
 
Like a Moth to the Flame.  A sermon of sorts on romantic folly. Jean van Heijenoort plays the moth, Anne-Marie Zamora the flame. The moth dies.

Saturday Night at the Oldies: Billboard Top Ten in October, 1963 at the Height of the Profumo Affair

Some of us are old enough to remember John Profumo and his entanglement with sex kitten Christine Keeler, which eventually lead to Prime Minister Harold Macmillan's resignation in October of 1963:

At a party at the country estate of Lord Astor on July 8, 1961, British Secretary of State for War John Profumo, then a rising 46-year-old Conservative Party politician, was introduced to 19-year-old London dancer Christine Keeler by Stephen Ward, an osteopath with contacts in both the aristocracy and the underworld. Also present at this gathering was a Russian military attaché, Eugene (Yevgeny) Ivanov, who was Keeler’s lover. Through Ward’s influence, Profumo began an affair with Keeler, and rumours of their involvement soon began to spread. In March 1963 Profumo lied about the affair to Parliament, stating that there was “no impropriety whatsoever” in his relationship with Keeler. Evidence to the contrary quickly became too great to hide, however, and 10 weeks later Profumo resigned, admitting “with deep remorse” that he had deceived the House of Commons. Prime Minister Macmillan continued in office until October, but the scandal was pivotal in his eventual downfall, and within a year the opposition Labour Party defeated the Conservatives in a national election.

Seven made top ten in October of '63, but I only like six.  Here they are:

Ray Charles, Busted. "I'm broke, no bread, I mean like nothin', forget it."

Roy Orbison, Mean Woman Blues. A great live version featuring the great James Burton and his Telecaster.

Dion, Donna the Prima Donna

April Stevens and Nino Tempo, Deep Purple

I liked this number when it first came out, and I've enjoyed it ever since. A while back I happened to hear it via Sirius satellite radio and was drawn into it like never before. But its lyrics, penned by Mitchell Parish, are pure sweet kitsch: 

Peter, Paul, and Mary, Don't Think Twice, It's All Right. There have been countless covers. The original.

Village Stompers, Washington Square

Back to Profumo and Keeler: Bob Seger, The Fire Down Below. Take 'below' in two senses, and 'fire' too. There is something demonic about sex obsession.

The Mighty Tetrad

Money, power, sex, and recognition form the Mighty Tetrad of human motivators, the chief goads to action here below. But none of the four is evil or the root of all evil. People thoughtlessly and falsely repeat, time and again, that money is the root of all evil. Why not say that about power, sex, and recognition? The sober truth is that no member of the Mighty Tetrad is evil or the root of all evil. Each is ambiguous: a good liable to perversion.

Read the rest at Substack.

How to Tell the Impostor RCC from the Real Thing

The Roman Catholic Church with Bergoglio at its head is an impostor church. So William Kilpatrick asks:

. . . how can one tell the imposter Church from the Church established by Christ?

Although there are several indicators, the main giveaway, I believe, can be found in differing attitudes toward sin. The true Church takes sin very seriously and warns about it constantly. Indeed, the main mission of the Church is to save us from our sins. On the other hand, one of the main goals of the Church which Francis and his followers are building is to diminish the importance of sin.

On several occasions, Francis has belittled sexual sins, referring to them as the “lightest of sins” or jokingly as “sins below the waist.” He reportedly told a group of Spanish seminarians that they must absolve all sins in the confessional, even if there is no sign of repentance. On one occasion, when asked about the exploits of a homosexual priest, Francis replied, “Who am I to judge?” But—with the exception of sins against the environment and “sins” of rigidity—he seems to take a “Who-am-I-to-judge” attitude toward almost all sins.

In a Substack article from a couple of years ago, I  explore the real root of the rot in the Roman church. See The Role of Concupiscence in the Decline of the Catholic Church

Related

Abortion and the Wages of Concupiscence Unrestrained: Why do the powerful arguments against abortion have such little effect?

Pride?

What are you proud of? Your paraphilias? Is that what your 'pride flag' signifies? Does the plus sign at the end of LGBTQ+ signify the inclusion of every paraphilia? Might that be taking 'inclusion' too far? Is every focus of erotic interest legitimate?  Should every mode of (what has traditionally been considered to be) deviant behavior be normalized? Should every factual abnormality be viewed as normative?  

Are you really proud of your pedophilia, pedovestism, coprophilia, necrophilia and anthropophagy? 

Here

The parade that capped off June’s Pride events in New York City proclaimed the movement’s actual intentions quite clearly. The message was chanted all along the route, repeatedly and at high volume:

“We’re here, we’re queer, we’re coming for your children.”

Now, there’s a sentiment that should make your blood run cold. It gives the lie to all those innocent protestations you’ve heard for years: “Gee, all we want is to live our lives and love who we love.”

It’s well past time to wake up and recognize the truth. We are living in a very dangerous time filled with threats to our physical and mental health, and to our immortal souls.

The pedophilic words chanted by a corps of New York drag queens were as vivid a wake-up call as can be imagined. This was perversion on proud display. It was an assault on childhood innocence, on family life, on decency, on religion, on basic human reality. It was as vivid and unignorable as a declaration of war.

You might call it our “Gender Pearl Harbor.”

The time for kindness and tolerance has passed. These people must be opposed on every level in every way.

The problem, of course, is that the gender movement has secured alliances among the leadership of government, business, finance, media, the arts — virtually every institution of society. The country has been severely compromised by this pervasive and insidious gender ideology.

The Double Denial by the ‘Woke’

It is not unreasonable to maintain that there is no God and that nature alone exists. But suppose you take it a step further and deny nature as well. Then you are in the precincts of 'woke' lunacy.  Call it the Double Denial.

One way to deny nature is by denying that the biotic underpins the social and that as a consequence the difference between men and women is a matter of social construction and not a matter of biology.  But any sane person will grasp instantly that one cannot change one's sex by merely thinking of oneself as belonging to the opposite sex. It is also obvious that sartorial and cosmetic modifications will not turn the trick.

Less obvious, but equally true, is that chemical and surgical alteration of one's body cannot change one's sex even if the surgical alteration is of a deeply structural sort:  reduction of muscle mass, heart and lung volume,  bone density, size of hands, and length of limbs even unto the removal of portions of bones to make the altered person shorter.

Procrustes' BedBut of course the 'transgendered' biological men who compete in, and win, women's sporting events do not and would not submit to the modern-day equivalent of the Bed of Procrustes: they are not about to be modified in the drastic ways just mentioned.  And yet such men are allowed to pass themselves off as women.  To add insult to injury, some of these impostors are then awarded 'woman of the year' titles.

What is going on here? It is one thing to condemn the injustice to women and overall idiocy of this, quite another to understand how it could arise and be taken seriously by otherwise sane people.

One thing that needs explaining is how leftists, who are supposedly for women and against their oppression by men and 'the patriarchy,' could embrace something so antifeminist as the allowance of male interference with women's sports. I suggest that what we are witnessing here is a collision of motifs on the Left. One such is the oppressor-oppressed motif. Another is the hyper-constructivist denial-of-reality motif. These motifs are in tension with each other. If men oppress women, then women need their 'safe spaces' where they can feel secure against real or merely perceived micro- and macro-aggression. Accordingly, there is obvious need for  sexual segregation in certain areas such as sports competitions, locker rooms, restrooms, prisons, etc.  But if everything is a matter of social construction, as per the second motif, then so are sexual differences in which case they are not innate and immutable, but malleable. A man can 're-identify' as a woman with or without chemical and surgical alteration. Add in a third motif that of expressive individualism and for good measure throw in the 'my truth' meme.  If 'my truth' is that I am a woman, then I am a woman and can compete against women. (There is little or no chance that any woman will 're-identify' as a man so as to compete against them.)

The conflict of leftist motifs explains the utter absurdity of wokesters who tolerate the grotesquely unjust penetration of biological males into female spaces.

Questions about Pronouns, Sex, and ‘Wokism’

Elliot Crozat writes, 

During my visit, one of our conversation topics was pronoun usage. If I recall, on one of the hikes, you gave the example "He who hesitates is lost” and asked about the function of ‘He.’ You then said that this pronoun seems to function as a universal quantifier such that, for any x, if x hesitates, then x is lost. I agree. Our agreement suggests that pronouns can function logically in ways that differ from their merely grammatical appearance.

BV: Right. Although 'he' and 'she' are classified grammatically as pronouns, their logical function in examples like the one I gave is not pronominal, but quantificational. Pronouns typically have noun antecedents, but 'he' in 'He who hesitates is lost' has no antecedent. It functions like a bound variable. I can imagine a Yogi Berra type joke. I say to Berra, "He who hesitates is lost," and he replies, "You mean Joe Biden?" (Here is a real Yogi Berra joke. Someone asked Berra what time it is. He replied, "You mean now?")

I spoke today with a friend, a philosopher, who is under some pressure from his employer to use the ‘preferred pronouns’ of colleagues and others even if such 'pronouns' don't align with the biological sex of the 'preferrers.' For various reasons concerning clarity and accuracy of language, freedom of speech and thought, and ideological disagreement, my friend is concerned about how to navigate this progressivist current in a responsible manner. We discussed some ideas.

Here’s one. Suppose a biological male, Mark, desires and requests to be referred to as ‘she.’ Suppose also that, generally speaking, all pronouns that are indexicals (i.e., demonstratives) refer to their respective persons or objects as they objectively are. Smith, a colleague of Mark, attempts to refer to Mark as ‘she.’ It would seem, then, that ‘she’ fails to refer – or that Mark fails to refer via ‘she’ – and thus ‘she’ is a useless and confusing bit of language. Smith’s use of ‘she’ is unhelpful on this account.

BV: I will first make the minor point that an indexical is not the same as a demonstrative. Every demonstrative is an indexical, but not conversely. Suppose I am standing before the deli counter. Having temporarily forgotten that the name of what I want is 'prosciutto,' I say to the deli man, "I'd like some of that." My use of the demonstrative 'that' must be accompanied by a demonstration if I am to succeed in conveying my request. I have to point to the meat I want. But I don't have to point to myself when I utter the indexical 'I' in 'I'd like some of that." 'I' is not a demonstrative. 

A second minor point is that 'I' sometimes functions as a bound variable.  Suppose that in explaining intentionality to a student, I say, "I cannot think without thinking of something." I have not made an autobiographical remark. The proposition I am attempting to convey to the student is that, for any person x, if x thinks, then x thinks of something. 

Grammatical pronouns can function pronominally, indexically, and quantificationally.  Here is a sentence featuring a pronoun functioning pronominally and which therefore has  an antecedent:

Peter always calls before he visits.

In this sentence, 'Peter' is the antecedent of the third-person singular pronoun 'he.'  It is worth noting that an antecedent needn't come before the term for which it is the antecedent:

After he got home, Peter poured himself a drink.

In this sentence 'Peter' is the antecedent of 'he' despite occurring after 'he' in the order of reading.  The antecedency is therefore referential rather than temporal.  In both of these cases, the reference of 'he' is supplied by the antecedent.  The burden of reference is borne by the antecedent.  So there is a clear sense in which the reference of 'he' in both cases is not direct, but mediated by the antecedent. (And if the reference of the antecedent is mediated by a Frege-style sense or Sinn, then we have a double mediation.)  The antecedent is referentially prior to the pronoun for which it is the antecedent.  But suppose I point to Peter and say

He smokes cigarettes.

This is an indexical use of 'he.'  Part of what makes it an indexical use is that its reference depends on the non-linguistic context of utterance: I utter a token of 'he' while pointing at Peter, or nodding in his direction.  The sentence need not be situated in a linguistic context.  Another part of what makes 'he' in the example an indexical is that it refers directly, not just in the sense that the reference is not routed through a description or sense associated with the use of the pronoun that fixes the reference to Peter and nothing else, but also in that there is no need for an antecedent to secure the reference.  Now suppose I say

I smoke cigars.

This use of 'I' is clearly indexical, although it is  purely indexical (David Kaplan) inasmuch as there is no need for a demonstration:  I don't need to point to myself when I say 'I smoke cigars.'  And like the immediately preceding example, there is no need for an antecedent to nail down the reference of 'I.'  Not every pronoun needs an antecedent to do a referential job.

In fact, it seems that no expression, used indexically, has or could have an antecedent.  Hector-Neri Castaneda puts it like this:

Whether in oratio recta or in oratio obliqua, (genuine) indicators have no antecedents. ("Indicators and Quasi-Indicators" reprinted in The Phenomeno-Logic of the I, p. 67)

 For a quantificational use of a grammatical pronoun, consider

He who hesitates is lost.

Clearly, 'he' does not function here pronominally — there is no antecedent — nor does it function indexically.  It functions like the bound variable in

For any person x, if x hesitates, then x is lost.

But is this token ‘she’ a pronoun in appearance only? It seems to function in some ways like a proper name (perhaps a sobriquet or a tag of sorts) of one who has undergone a name change. On this view, the token ‘she’ wouldn’t function as a rigid designator, since there are possible worlds in which Mark doesn’t use ‘she.’ But the token seems to work as a name or tag for Mark in relevant circumstances.

BV: I would say that 'she' has a sense which requires that any human being  successfully referred to by its use is a biological female. I am inclined to say that if you try to refer to a biological male as 'she,' then the reference won't be successful. But this is none too clear.  

Consider the example of Cassius Clay, who underwent a change in the way he viewed himself and hence selected a new name to reflect his subjective change of ‘self-identification.’ As a matter of respect for Clay as a person, others began to call him by his new name ‘Ali.’

Is the Clay-Ali scenario relevantly similar to the situation of Mark, who in this world subjectively identifies as female despite being biologically male and having formerly identified as male? Suppose Smith speaks about Mark by saying “She went to the market.” Does Smith refer successfully to Mark in virtue of using “she” as something like a proper name rather than a pronoun?

BV: One can change one's religion but one cannot change one's sex. That's an important difference. I myself find it very easy to identify with women, but surely it is impossible for me to identify as a woman if that means:  apperceive or interpret myself or alter my physicality or raiment in such a way as to bring it about that I become a woman. I can no more identify as a woman than I can identify as a cat or a carrot. Of course, I can pretend to be a woman and even successfully pass myself off as one.  (Cf. the movies "Tootsie" and "Mrs. Doubtfire" which you no doubt have seen.) But a man in drag remains a man, even if he is in what I call  'super-drag' where this includes surgical mutilation and augmentation of the body, hormone replacement 'therapy,' etc.  And the sexual frisson/excitation that a man might feel when putting on panties and bra is male frisson is it not? And thus further proof that he remains a man even if he has had his genitalia lopped off and a vagina fashioned from his former penis? 

I am inclined to say that a literal sex change operation is an impossibility. No animal can change its sex or have its sex changed.

Here is a proof from the metaphysics of time. Tell me what you think of it. Every adult woman was a girl. Every adult male was a boy.  The past is unalterable. (Not even God  can restore a virgin.) Now it is possible for a man to become a woman only if it is possible for a man to have been a girl. But that is impossible because it is impossible to alter the past.  Therefore, it is impossible for a man to become a woman no matter how he is altered, even chromosomally. The nature of time rules it out.

Here is another thought. You can change your religion or your political affiliation, but not your race or your sex.  These non-negotiable facts are extra-linguistic. Now with the exception of mere Millian tags, the senses of words determines their reference and not the other way around. I suggested above that one cannot successfully refer to a biological male using 'she.' And this for the reason that 'she' has a sense that is sexually restrictive, assuming that it is being used to refer to sexually-polarized animals such as human beings as opposed to ships and flags as in "She's a grand old flag; she's a high-flying flag . . . ." So is the extra-linguistic fact I mentioned partially determining the sense of 'she'? That's what I am puzzling over at the moment. But I am just 'shootin' from the hip here and perhaps what I have written is not sufficiently clear to permit evaluation.  

If the proper name account doesn’t succeed, perhaps ‘she’ has a non-indexical use. Some pronouns have non-indexical applications. David Braun lists three types of pronoun use: indexical(demonstrative), bound variableandunbound anaphoricSee https://plato.stanford.edu/entries/indexicals/#IndNonIndUsePro

Perhaps ‘she’ has a bound variable use, such as: “Every male who subjectively identifies as a female believes she will be better off doing so.” Or maybe ‘she’ has an unbound anaphoric use, such as: “Mark was late to work today. She was caught in traffic.”

These non-indexical accounts seem strained to me, and hence I’m thinking the proper name account might be better. Or maybe there is still another account that best explains what is happening in these linguistically-odd situations. Maybe all efforts to refer to Mark as 'she' fail to refer.

I’d like to hear what you have to say on this issue, since you’ve thought deeply about pronouns and about the philosophy of language. I’d be glad to give you a call this weekend to chat, if you're free. Or we can discuss via email. 

BV: I have time for one more comment. 'Mark was late for work because she was caught in traffic.' If I heard that I would ask, "Who was the female in question and what did her getting caught in traffic have to do with Mark's being late for work?"

Your philosopher friend should politely tell his employer that his preferred pronouns are those of standard English and that, while he is willing to tolerate the linguistic innovations of others, he expects toleration in return. If his tolerance is met with intolerance, then he should politely remind the intolerant about who has the guns.