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Thursday, September 12, 2013

What is Leftism? Four historical phases

Posted on 2:42 AM by Unknown
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Leftism is 'Anti' - it is not Pro- anything in particular; and this can be seen from the fact that the defining feature of Leftism throughout history has changed - at various points Leftism has been pro-individual freedom, productive work, equality of opportunity, equality of outcome, equality before the law -  now Leftism is strongly against all of these things. 

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Starting from the ideal of a Christian Theocracy - an aimed-at situation where all aspects of life would be harmoniously Christian (by choice), and no clear division between Church and State because everything is, in a sense, part of The Church - there are four main Anti phases, defining four progressive steps in Leftism.  

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Leftism 1. Anti-Theocracy

In favour of the separation of Church and State - with Church above State.

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Leftism 2. Anti-Christian

Initially Deism, later secularism of public discourse (public debate is not settled by Christian arguments, but requires secular justifications). In favour of separation of Church and State - but with State above Church.

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Leftism 3. Anti-Tradition

This was the Old Left/ Socialism - concerned with overturning the old social order. Anti- whatever traditional divisions variously of slavery, caste, class, sex, marital status, religious affiliation, race, nationality, employment, age and so on.

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Leftism 4. Anti-Natural Law/ -Common Sense/ -Spontaneous and Instinctive

This is the New Left (post-mid 1960s), also termed political correctness; and communism. This is the Leftism of inversion: what was bad is good (and vice versa); what was ugly is beautiful (and vice versa); what was false is true (and vice versa); what was high status is low (and vice versa)... and so on through all of society; and through each person's public discourse and private mind.

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Of course there are counter-movements, some places have been exempted certain stages; and the origins of these phases of Leftism typically have a lag of about a generation between their intellectual devising and the implementation by elites, and their popular acceptance. But in the long term, Leftism seems to be a slippery slope, and it seems hard to prevent down-sliding to the next phase - presumably because each successful step in Leftism further weakens opposition.

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Wednesday, September 11, 2013

What motivates creativity?

Posted on 10:31 PM by Unknown
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http://iqpersonalitygenius.blogspot.co.uk/2013/09/a-pygmalion-theory-of-creativity-love.html
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The social perspective trumps creativity (in most people, most of the time)

Posted on 4:12 AM by Unknown
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http://iqpersonalitygenius.blogspot.co.uk/2013/09/the-social-perspective-is-what-usually.html
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Tuesday, September 10, 2013

C.S Lewis's Trilemma as THE Christian moment

Posted on 10:32 PM by Unknown
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In Mere Christianity, CS Lewis made a famous, perhaps notorious - and I believe profoundly true statement: 

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.

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This is saying that Jesus intended to present Himself as someone who was either The Christ and Son of God; or else must be regarded as either insane or evil. A trilemma - a three way choice.

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For me, the shocking nature of Jesus's behaviour is very well brought out in this four minute dramatization of John 8: 12-58 - the 'I am the light of the world' section - especially the contrast between Jesus's calm and emphatic manner of speaking, and the response of the priests and of the crowd

http://tinyurl.com/ph342pc 

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Indeed, I think this is something of a key to Christianity, and to becoming a Christian.

We need to come to that point where we see that the claims of Christianity are - on the one hand - coherent, and that there is evidence to support them; but on the other hand that the evidence is not conclusive, nor compelling of assent - but rather that the claims are vast, shocking, extraordinary...

And that having come to this point, a point of balance - our free will has been brought to a moment of decision, of choice between two divergent paths, two contrasted world views.

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So it is not un-reasonable nor utterly counter-evidential to reject Christ, in the sense that the whole thing can be regarded as a tissue of falsehoods and misunderstandings and coincidences; a horrible scheme of exploitation.

In this sense, militant atheists are perfectly correct to regard Christianity as evil or insane - if it is not true, Christianity in an individual is either evil or stupid-insane; and long-term strategic organized Christianity (The Church), which cannot be regarded as insane, is therefore and necessarily evil: some kind of elaborate trick, disguise and conspiracy.

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Since we really are free agents, this point and no further is how far God can bring us: to the point of recognizing the necessity of a choice for which there is no safe default decision and for which we bear individual responsibility.

God can bring us to the Trilemma, and after that we are responsible for what happens. 

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This point of balance, of treble choice - Lewis's Trilemma - is something we feel if the strategy is has worked, if - that is - the circumstances or argument has succeeded in bringing us up to this point... but of course the attempt to bring people to this point may not work on any particular instance.

In which case the apologist must try again. 

But this is the proper goal of evangelism: not to bludgeon the potential convert into submission by pretending that Christianity is the one and only necessary sane consequence of irrefutable arguments and evidence; but to bring the potential convert to that point at which he sees Christianity as reasonable but extraordinary: and perceives the road branching ahead - and acknowledges that in this exact here-and-now, it is up to him and to nobody and nothing else.
 

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Being creative - the basic situation...

Posted on 2:20 AM by Unknown
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http://iqpersonalitygenius.blogspot.co.uk/2013/09/being-creative-is-not-seeking-novelty.html

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Monday, September 9, 2013

Spiritual pride and the necessity for theosis

Posted on 10:24 PM by Unknown
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The sin of spiritual pride is a focus of the ascetic monastic tradition of Eastern Orthodoxy. It is also recognized by the Western Catholic tradition - although not given such prominence; and indeed by monastic Zen Buddhists.

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Spiritual pride is the particular sin of those who embark upon a personal quest for holiness, for sanctity (the path to Sainthood), for theosis (becoming more like God) - and the sin is something like regarding one's own will as if it were the divine will - or perhaps being deceived into regarding demonic promptings as if they were divine.

The particular problem of spiritual pride, is that the person who suffers it imagines they are at a higher spiritual level than those around them, and so becomes immune to advice, warning, criticism.

The Eastern Orthodox antidote is to embark on ascetic disciplines only under supervision of a spiritual Father - and initially in a monastic (group) setting, with the monks 'looking out for each other'.

The assumption is that the spiritual Father has attained a sufficiently high level of theosis that he can detect and help solve the problems in the apprentice; and the apprentice must, for his own good, submit to this authority. The religious life is thus transmitted from Master to apprentice in an unbroken chain - implicitly originating and emanating from the Apostles at the time of Christ. (

However, it seems that the chain of tradition has been broken in many or most places in the world, which means that this method of attaining theosis is no longer possible - at least for most people in most places.)

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My impression is that spiritual pride is especially a problem of spiritual ambition, when spiritual ambition is contaminated by the desire for one's own power and glory - e.g. the desire to make a 'successful career' of being a recognized Holy Man (rather like those fake 'gurus' of the 1960s), or simply the status of holiness - even purely the the self-satisfied 'smugness' of regarding oneself as of higher holiness than others.

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Yet of course spiritual ambition is in itself 'a good thing' - and very necessary in a world such as ours where spirituality is at a pitifully low ebb.

But it seems that an onslaught on spirituality, aided by fasting, many hours of prayer, vigils (staying awake all night to pray) is - while often effective - hazardous; and hazardous in a similar way to the 1960s use of psychedelic drugs to create spiritual experiences - selfish, evil, demonic experiences are mistaken for insights, miracles and divine revelations.

These smack of a very modern impatience, sensation-seeking, mere curiosity, desire for novelty and impressive, extreme, experiences which can be boasted about.

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It might have been expected that, on theological grounds, the Mormon religion would be especially prone to spiritual pride - since it makes theosis (called exaltation) into a central tenet: we are God's children - hence of the same nature as the divine - in a much more literal sense than in mainstream Christianity; there is a different concept of The Fall, thus no Original Sin to 'worry about'; and there is at least a remote and theoretical potential of each human becoming a God (under God the Father, but of similar scope) - which would seem like a very direct invitation to arrogance, selfishness.

Furthermore, all Mormons are told to ask for and expect to receive personal divine revelations - direct communications from God - to guide them through life

And yet spiritual pride is not a particular feature of Mormons nor much of a problem in the LDS church.

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This apparent relative immunity to spiritual pride (at least, compared with other Christian traditions which emphasize theosis/ sanctification) may be related to the much more human ('anthropomorphic') understanding of God.

Mormons would tend to regard God the Father as a vast, almost infinite amplification of Man - i.e. starting from Man; while most mainstream Christian theology starts with abstract definitions of God, and tries to move towards Man - but typically cannot get very far with the comparison. It is a matter of starting at opposite ends.

Terryl and Fiona Givens - writing in The God Who Weeps - also suggest that the traditional Mormon emphasis has been much less on a God of infinite Power and Glory, and more on a God of infinite love and compassion (as depicted in the weeping God of Enoch's experience and depicted in the scripture Moses 7: http://www.lds.org/scriptures/pgp/moses/7?lang=eng).

To become ever more like a God the Father whose love is 'infinite' such that his suffering for the sins of the world is 'infinite' (like the mortal earthly Father of a vast family of deeply loved and profoundly suffering children) is not really the kind of goal likely to be provoking of spiritual pride.

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Another difference is that the Mormon spiritual life is ideally in a family context - not a monastery nor in solitude.This guards against the many problems of ascetic monasticism.

Indeed, the opposite problem of worldly busy-ness - too much social doing, and not enough solitude, contemplation and prayer - would seem to be the characteristic limitation of Mormon spirituality.

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Another difference is that for Mormons the path of theosis (exaltation) goes beyond death into the next life - and indeed stretches out into infinity.

Mormons may be aiming to become a God at some point in the unimaginably remote future, but in the meantime the main business is the hourly, daily, yearly business of living by the Commandments, working, serving, striving and so on - and this continues into the after life.

In other words, for Mormons there is not much sense of urgency about theosis - quite the reverse, since it stretches into an eternal future - exaltation it is mostly a matter for patience and endurance.

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This is in stark contrast to mainstream Christianity where sanctification/ theosis is urgent and the clock of mortality is ticking.

Protestants generally regard spiritual progress as stopping at the instant of death, at which point the possibilities of salvation are fixed.

Catholics acknowledge a short period of potential spiritual development after death (e.g. the forty days of Orthodoxy or Roman Catholic purgatory) during which salvation/ theosis may be affected - but this seems to be conceptualized as a period when the soul may be helped by the intercessions of others, rather than its own efforts.


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All this is very important stuff, to my understanding, since sanctification/ theosis/ exaltation is the main business of our continued experience of mortal life - it is what we ought to be focused on as our main business, day by day, hour by hour, year on year.

The main business of incarnate mortal life is - as the name implies - to experience 1. living in a body, and 2. dying. It is these which are the essence of this life we live - and these are experienced by everybody.

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Beyond that, human experience is very varied - some die in the womb, or as infants, others live for varying times and in varying circumstances. The question is, beyond the necessity of not-rejecting that salvation which Christ has given us - what should we do with our days?

The answer is theosis - so we are called-upon to be spiritually ambitious, to progress as far as we can towards divinity during incarnate mortal life.

Therefore (assuming the above reasoning is correct), theosis is a topic which deserves, which requires, a lot more consideration than it is given in most Christian traditions.

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Sunday, September 8, 2013

What is your favourite Book of the Bible?

Posted on 9:53 PM by Unknown
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If the Bible is fractal or holographic - such that each unit contains the whole - then it should not matter much which part is the focus (so long as the spirit is right).

But my favourite book of the Bible is and I think always has been the Gospel of St John (in the Authorized/ King James Version, of course) - a profoundly un-original preference, and indeed exactly what would be expected for the kind of person I am.

(Behind this would come the first Epistle and the last section of the other book by John: the Revelation or Apocalypse; and the Psalms.)

Why? It is, I think, a matter of connection - these are the parts of the Bible when I most often feel a connection flash across 2000 years; and then the feeling of warmth and yearning slow-burning in the heart.

And this, in turn, seems to be a matter of personal identification with John himself - to me the most love-able of the persons in the Bible; the one I would most wish to have known.

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Blog Archive

  • ▼  2013 (424)
    • ▼  September (22)
      • What is Leftism? Four historical phases
      • What motivates creativity?
      • The social perspective trumps creativity (in most ...
      • C.S Lewis's Trilemma as THE Christian moment
      • Being creative - the basic situation...
      • Spiritual pride and the necessity for theosis
      • What is your favourite Book of the Bible?
      • How much stronger are men than women? (In terms of...
      • An evidence-free world
      • William Boyce: a third rate, derivative composer -...
      • The Gestalt or Essence of the Bible
      • The justice of damnation
      • Parental choice determines mating/ marriage in mos...
      • Sexual dimorphism between men and women is greater...
      • Percentage shares of world populations under polit...
      • The Left isn't winning by having good arguments - ...
      • What is the Christian significance of Charles Will...
      • The 'turning' of heroic literature
      • Attitudes and the Thought Police: opponents of Lef...
      • The dangers of humility under modern conditions
      • The fictional history of The Notion Club Papers - ...
      • Deep apologetics: What blocks repentance? Need for...
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