Quotable: Oresteia

So against Paris's guilty boast
Zeus, witness between guest and host,
Sends Atreus' sons for stern redress
Of his and Helen's wantonness.
Now Greece and Troy both pay their equal debt
Of aching limbs and wounds and sweat,
While knees sink low in gory dust,
And spears are shivered at first thrust.
Aeschylus, Agamemnon, 60-67

Clytemnestra:
You now speak more in wisdom,
Naming the thrice-gorged Fury
That hates and haunts our race.
Hers is the thirst of slaughter,
Still slaked with feud and vengeance,
Till, with each wrong requited,
A new thirst takes its place.
Aeschylus, Agamemnon, 1475-81

A Little Morning Gloom: Morning at the Window, by T.S. Eliot

Morning at the Window

by T S Eliot 

They are rattling breakfast plates in basement kitchens, 

 And along the trampled edges of the street 

I am aware of the damp souls of housemaids 

Sprouting despondently at area gates. 

The brown waves of fog toss up to me 

Twisted faces from the bottom of the street, 

And tear from a passer-by with muddy skirts 

An aimless smile that hovers in the air 

And vanishes along the level of the roofs. 

It's 'depressing' in the sense that it has no explicit positive message to put forth. Yet, the poem, as all laments are, is a cry for something lost. This world--a very modern world--he describes is one where time has become oppressive, dishes are done in stacks. Streets are trampled rather than trodden; they are used not traveled. Life for housemaids is despair and meaninglessness; they sprout despondently. People are noticed rather than known; he is aware of these maids and nameless passer-byers. And cheer, meaning, and prayers, where they exist, never get beyond the level of the roofs; we have shut out God. May God grant us the grace to embody faith, hope, and love in this world.

Generalists and Interdisciplinary Work

The following from Zachary Ernst is highly illuminating in terms of recognizing the assumptions of modern academia:

While I was still an assistant professor, I had published in several different areas – I had papers in ethics, action theory, game theory, logic, and philosophy of science. The chair of my department was unhappy about this, and he told me so. He said, quite explicitly, that it would be very difficult for me to get tenure with such research breadth. This may sound unbelievable to someone outside of academia, but his reasoning was quite sound. Tenure decisions were made largely based on whether the faculty member had developed a reputation in the field. And it is easier to do that if you repeatedly publish in the same narrow subset of the academic literature. Spreading myself around too much, I was told, might result in my having failed to achieve a reputation. At the time I had this conversation, I had two distinct feelings. On the one hand, I felt that this was totally absurd – how can the ability to publish in several distinct areas be considered a liability? But on the other hand, I had to admit that he was right, and that this was good advice.

Notice how the assumption of modern academia is to collect data, not to produce people. A generalist might be the best sort of person for producing people, but certainly wouldn't be the best sort for advancing the mystical progress of the data machine we call the modern project. This tempts me to say, tenure be damned, I want to be a Christian educator.

ht: Discover Magazine Blog; Caleb Gates

Xerxes and Artabanos on Life and Death

As [Xerxes] looked out over the whole Hellespont, whose water was completely hidden by all his ships, and at all the shores of the plains of Abydos, now so full of people, Xerxes congratulated himself for being so blessed. But then he suddenly burst into tears and wept.

Now his uncle Artabanos . . . noticed that Xerxes was weeping and said to him, "Sire, what a great divergence there is between your behavior now and that of just a moment ago: then you deemed yourself a blessed man, but now you are weeping!"

And Xerxes replied, "That is because I was suddenly overcome by pity as I considered the brevity of human life, since not one of all these people here will be alive one hundred years from now."

Artabanos responded, "But even more pitiable than that are the experiences we suffer as we pass through life. For even in such a short span of life, no human being is born so fortunate--neither these men nor any others--that the wish to be dead rather than alive will not occur to him, and not just once, but often. For the misfortunes that befall us and the illnesses that harass us make even a short life seem long. And so because life is a hardship, death proves to be a human being's most welcome escape, and the god, who gives us merely a taste of sweetness in life, is revealed to be a jealous deity."

Herodotus, 7.46

"The Art of Science"

I love this very Polanyian painting from Cardiff University (click photo for link).

Quotable: Owen Barfield

Owen Barfield on the "prison cells" in which the humanities and science are trapped, "non-objectifying" subjectivity and subjectless objectivity.

Perhaps each needs the clasp and support of the other in his half--blinded staggering towards the light. Perhaps there is not one prison cell, but two: the ‘non-objectifying’ subjectivity, in which the humanities are immured, and the adjoining cell of subjectless objectivity, where science is locked and bolted; and maybe the first step toward escape for the two prisoners of language is to establish communications with one another.

Owen Barfield, The Rediscovery of Meaning

Michael Polanyi, a Spectrum of Tacit to Formal Knowledge

The Barbarians of the Toe-lee-doe: A Lost Chapter of Herodotus

In honor of C.S. Lewis's, Xmas and Christmas: A Lost Chapter from Herodotus

The Barbarians of the Toe-lee-doe: A Lost Chapter from Herodotus

     During my travels through the northernmost regions of the world, I came to a large coastal city, which in the barbarian language is called Toe-lee-doe. Some of the barbarians claim that the name is after a city across the cosmic ocean in the land of Spane. Others say it was called this because it was easy to pronounce. I disagree with these explanations since it seems to be a compound word meaning something like “a female deer that provides shelter to one’s feet.” I have a theory about what they mean by this but consider it to be irreligious to discuss it further.

     A curious custom these barbarians have is that they do not raise their own children, choosing rather to appoint certain “instructors” in their customs to carry out the task. This is especially strange because from what I could gather the customs that these instructors actually teach their children seem to have nothing to do with the customs of the barbarians outside of the place of instruction (which they refer to as a skule). To give an example, let me first explain the barbarians’ custom of dressing. Unlike the rest of the world, the barbarians wear rather tight fitting and restrictive clothing. Instead of cloaks they wear very short tunics, which only cover a span from the neck to just below the belly button. Yet, their genitals are not uncovered because on the bottom most barbarians will wear long tubes of cloth, which connect seamlessly with a sort of girdle up to their waist. The bottom of the tubes go all the way to the ground, and even in some cases drag on the ground! These tubes can be made of various materials, but are usually held up by some sort of leather strap. Some call these tubes and girdle “pants”—which I take to be some sort of a joke since “to pant” is to breathe heavily (perhaps a statement about how tight they are customarily worn). As far as I can tell the best name for the article is “trowzers”. Now it is customary in public to wear the tunic loosely falling over the trowzers. Yet, in the skule the instructors are extremely insistent that the only proper way of wearing the trowzers is pulled up over the tightly fitting tunic in a ridiculous way. It seems to me that there are only two possible explanations for this practice (the barbarians do not seem to be able to explain it). First, it may be that the instructors actually think it proper to humiliate the children. (Although, this should probably be discarded since the instructors themselves also practice this custom.) Second, it seems more likely that there is a formal religious principle, which necessitates this practice. The barbarians did confirm my suspicions on this point, but I will say no more about this for piety.

     Religiously, it seems that the barbarians honor no gods, save one they refer to as “Jee-zus” (it is unclear what the Hellenes call him). They honor Jee-zus by gathering for singing one time each week. They seem to also contribute small folded paper scraps to his temple, which symbolize their piety. On the whole, however, these practices seem to have been established long ago and have lost their original meaning or fervor. The barbarians say that an epiphany of Jee-zus has not happened for thousands of years, though they expect one soon. But that is all that needs to be said about the barbarians’ religion because it seems to have little to do with their customs and practices. On the other hand, their customs are largely driven by the acquisition of their currency. . .

(the remainder of the text is lost except for one other fragment)
"it is curious that these people seem to love eating what they call 'dogs,' which they claim are ground up beef encased in sheep intestines (though I rather doubt this claim since the meat tasted unlike any meat I've ever eaten.) A man named Tony Paco makes them in exorbitant quantities."

"This is one of the Hebrew babies"

Dr. John Hartog III has a theory about (perhaps it isn't his own? I don't know) the command to dump the boys into the Nile in Exodus 1 that the command was not to drown them in the Nile, but to expose them. In other words, the children were presented to Hapi in baskets, left exposed to the god to see what he would do with them. He said that the Hebrews willingness to do this perhaps was indicative about the extent to which they were inculcated with the gods and customs of the Egyptians. Thus, when Jochebed placed him in a basket and in some reeds near Pharaoh's daughter's bathing place, this was a very intentional act. In other words, Moses was like all other Hebrew boys placed in a basket and in the Nile (Pharaoh's daughter says, "This is one of the Hebrew babies"), but in this case the basket was placed in just the right spot to make it appear that Hapi himself was delivering this child to Pharaoh's daughter. In light of this, I found this section of Herodotus interesting. It certainly helps to explain the Israelite willingness to go along with this command. Herodotus, II.90

"If anyone, Egyptian or foreigner, is snatched away by a crocodile or has clearly drowned due to the force of the river itself, it is absolutely necessary that the inhabitants of whatever city to which the body floats have it embalmed, laid out, and buried in a sacred tomb in the best manner possible. No one, not even friends or relatives, are permitted to touch the corpse except for the priests of the Nile themselves; their hands alone come in contact with the body during its burial, on the grounds that its status is above and beyond that of a human."

cf. Acts 7:18-21 for support:

Until there arose over Egypt another king who did not know Joseph. He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive. At this time Moses was born; and he was beautiful in God’s sight. And he was brought up for three months in his father’s house, and when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son. Acts 7:18–21 ESV

Jacobs on "The Evangelical Rejection of Reason"

Alan Jacobs comments (below) on this article from New York Times: The Evangelical Rejection of Reason. First and excerpt from the article:

The rejection of science seems to be part of a politically monolithic red-state fundamentalism, textbook evidence of an unyielding ignorance on the part of the religious. As one fundamentalist slogan puts it, “The Bible says it, I believe it, that settles it.” But evangelical Christianity need not be defined by the simplistic theology, cultural isolationism and stubborn anti-intellectualism that most of the Republican candidates have embraced. Like other evangelicals, we accept the centrality of faith in Jesus Christ and look to the Bible as our sacred book, though we find it hard to recognize our religious tradition in the mainstream evangelical conversation. Evangelicalism at its best seeks a biblically grounded expression of Christianity that is intellectually engaged, humble and forward-looking. In contrast, fundamentalism is literalistic, overconfident and reactionary.

Jacobs says,

There’s some truth to this, of course, but — forgive the griping — it’s deeply annoying to me. First, it doesn’t say anything that Mark Noll didn’t say in 1994; and second, the only reason it’s in the NYT is that it flatters the prejudices of the readership. A more nuanced view of evangelicals, like the one Alan Wolfe wrote for the Atlantic some years ago, would never run in the NYT.

The problem here actually has little or nothing to do with evangelicalism per se: it’s the long-standing know-nothingism of American populism, which comes in varying religious and not-so-religious flavors, has connived at the evisceration of American public education, and makes millions of Americans unable and unwilling to understand evidential arguments. Blaming the evangelicals is cheap and easy, especially for evangelicals. The real issue is far larger and deeper, and its consequences can be seen even in New York City itself — and there are versions of it overseas as well, though not always populist ones. The very same intellectual flabbiness that makes some people trust Answers in Genesis makes others believe that the Earl of Oxford wrote Shakespeare’s plays.

I do recommend reading the Atlantic article.

In Defense of Criticism

I'm a subscriber to too many email lists and blog updates. For this reason, I often archive emails where the titles do not seem to be interesting. However, one caught my eye today: Finding Calcutta: Find yourself in doing, not criticizing. I really don't mean to criticize this particular article, especially any article that has to do with Mother Teresa. But I must say, there is a defense for criticism. In fact, I think criticism plays a crucial role. Criticism helps us not just to do things, but to do the right things in an effective way and with good motivations. Criticism, rightly applied, maintains humility and promotes reliance on God. Criticism reveals the sorts of blindness the noetic affect of sin causes. Certainly, criticism can be smug and self-satisified; what's more, it can be an idolatrous substitute for obedience. But I wonder if well directed and intended criticism does not sometimes need to be defended.

Lewis, on Bulverism

Concerning Ezekiel Bulver, an imaginary character, Lewis writes, "whose destiny was determined at the age of five when he heard his mother say to his father—who had been maintaining two sides of a triangle were together greater than the third—'Oh you say that because you are a man.' 'At that moment' E. Bulver assures us, 'there flashed across my opening mind the great truth that refutation is no necessary part of an argument. Assume that your opponent is wrong, and then explain his error, and the world will be at your feet.'" Cited in Alan Jacobs, The Narnian, 196.

The Talented Mr. Lopez: AICP Southwest 2011 Sponsor Reel

Writers' Round Table

Writers Round Table: Alan Jacobs, ND Wilson, and Doug Wilson from Canon Wired on Vimeo.

Benjamin Zander: Classical music with shining eyes

Feeding on Words

I am thoroughly enjoying Alan Jacobs's, The Narnian. I would heartily recommend it to fans of Lewis. An excerpt,

------
Remembering, later, that moment of revelation, [Orual] also rememers her tutor, that philosophical Greek called the Fox, and that is what leads her to the passage with which I ended the previous chapter:

"Lightly men talk of saying what they mean. Often when he was teaching me to write in Greek the Fox would say, "Child, to say the very thing you really mean, the whole of it, nothing more or less or other than what you really mean; that's the whole art and joy of words." A glib saying. When the time comes to you at which you will be forced at last to utter the speech, which has lain at the center of your soul for years, which you have, all the time, idiot-like, been saying over and over, you'll not talk about joy of words. I saw well why the gods do not speak to us openly, nor let us answer. Till that word can be dug out of us, why should they hear the babble we think we mean?"

The Fox, who is among the dead who thronged that dark courtroom, does not hear her say this, but having heard her speech, he realizes what he has done, and accuses himself more strongly than she could accuse him: "Send me away, Minos, even to Tartarus, if Tartarus can cure glibness. I made her think that a prattle of maxims could do, all thin and clear as water. For of course water's good; and it didn't cost much, not where I grew up. So I fed her on words."

Anyone who thinks this is merely a critique of Greek philosophy or cheap rationalism has, I believe, misunderstood the passage, for it is equally a critique of Christian apologetics. The emptiness of Fox's words is scarcely greater than the emptiness of the apologist's words. No doubt, what Lewis had written and said as a defender of the Christian faith was truer than what Fox had taught Orual--indeed, far truer--but it had the defect of being in words, and it is easy to forget that even true words bear the limitations of all language: they are, inevitably, "thin and clear as water." The gods demand more than water: indeed they demand blood, for, as the author of the letter to Hebrews writes in a passage at which the priests of Ungit would have nodded sagely, "without the shedding of blood there is no remission of sin" (9:22).

Jacobs, The Narnian, 240-41.

Physicalism and Consciousness

Please explain to me how Sam Harris "defeated" Chopra. All he did was admit that consciousness has no access to physicalist explanations (and by implication, physicalist explanations have no access to consciousness).

See Nagel, "What is it Like to be a Bat"

Can he be so blind to his problem?

Till We Have Faces

Concerning Lewis's book, Till We Have Faces

The tendr’st flow’r of joy, alas!
How feebly does it bloom! For I
Have nought of beauty’s fairest dress
That gilded grace that veils belie
One love have I to boast, of her
Who’s blest above the race of men
For her, whom gods will oft’ admire
Tis she, who is the flow’r of mine
Yes, joy exists in her embrace
In nowhere else will it be found
And in the pleasure of her face
And in the rapture of her sound
Yet cruel the gods are to our kind
We faceless, graceless, ugly, blind
They steal and hoard, and ne’er do leave
To us, the ones we ache to cleave
What right have they to break and part
The tendr’st bonds which men may cast
They pierce our hearts with golden dart
Then leave us b’reft alone at last
I cannot love these spiteful brutes!
Their power wielded cold and cruel
To rob us of the joys of youth,
The wretched aim, this, of their rule
Attend! Fair gods, then if you dare!
Your ears I beg for my complaint
To listen, answer, what I charge
I’ll tell it true, and without taint.
Coarse gods rent Psyche from my care
Ruined, savaged without repair.
What pretext can they spin at last
Faced with the stark truth of my case?
My scroll is writ, the die is cast
Will gods be pleas’d to show their face?
Barefaced and bold will I be heard
Unblush’d, to hear what gods may say!
Ne’er suspected without a word
They tore my final veil away.

Another Reason Why I love C.S. Lewis

Perhaps the most frustrating part of reading the copious books on preaching is the author's apparent failure to realize that the largest part about what makes a person interesting is his or her depth of insight, not just whether he or she is a good story teller or uses gestures and vocal inflection with variation. This is a prime example of why I love C.S. Lewis as a writer, depth of insight:

Screwtape: "Why that creative act leaves room for their free will is the problem of problems, the secret behind the Enemy's nonsense about 'Love'. How it does so is no problem at all; for the Enemy does not foresee the humans making their free contributions in a future, but sees them doing so in His unbounded Now. And obviously to watch a man doing something is not to make him do it.

It may be replied that some meddlesome human writers, notably Boethius, have let this secret out. But in the intellectual climate which we have at last succeeded in producing throughout Western Europe, you needn't bother about that. Only the learned read old books and we have now so dealt with the learned that they are of all men the least likely to acquire wisdom by doing so. We have done this by inculcating the Historical Point of View. The Historical Point of View, put briefly, means that when a learned man is presented with any statement in an ancient author, the one question he never asks is whether it is true. He asks who influence the ancient writer, and how far the statement is consistent with what he said in other books, and what phase in the writer's development, or in the general history of thought, it illustrates, and how it affected later writers, and how often it has been misunderstood (specially by the learned man's own colleagues) and what the general course of criticism on it has been for the last ten years, and what is the 'present state of the question'. To regard the ancient writer as a possible source of knowledge--to anticipate that what he said could possibly modify your thoughts or or your behaviour--this would be rejected as unutterably simple-minded."

C.S. Lewis, The Screwtape Letters, 150-51.

C.S. Lewis on the Value of Philosophy

In a letter to his father Albert,

"I have come to think that if I had the mind, I have not the brain and nerves for a life of pure philosophy. A continued search among the abstract roots of things, a perpetual questioning of all that plain men take for granted, a chewing the cud for fifty years over inevitable ignorance and a constant frontier watch on the little tidy lighted conventional world of science and daily life--is this the best life for temperaments such as ours? Is it the way of health or even of sanity? There is a certain type of man, bull necked and self satisfied in his 'pot bellied equanimity' who urgently needs that bleak questioning atmosphere. But what is a tonic to the Saxon may be a debauch to us Celts."

Later in the letter,

"If the air on the heights did not suit me, still I have brought back something of value. It will be a comfort to me all my life to know that the scientist and the materialist have not the last word: that Darwin and Spencer undermining ancestral beliefs stand themselves on a foundation of sand; of gigantic assumptions and irreconcilable contradictions an inch below the surface. It leaves the whole thing rich in possibilities: and if it dashes the shall optimisms it does the same for the shallow pessimisms."

From Alan Jacobs, The Narnian, 119-120.