Advice to Myself: Don't Lash Out

Wise men urge us to know ourselves, and this is certainly true. They too give many fine reasons why, but here is one in particular you should heed: know the cause of your negative emotions--anger, enmity, fear, shame, indignation--and take great care to direct your attempts at resolution toward the just and proper ends. It is of course wise to know the cause of all of our emotions, but the negative ones--excepting enmity--flare up without warning and easily hurt the innocent.

Before you know the cause you will be tempted to lash out at the wrong people or remedy the wrong situation. In fact, you will often be tempted to lash out at something very good in blind reaction to that which has disappointed you but which you have yet to identify.

After you identify the cause, you will be tempted again. On the one hand, you may be tempted to act rashly. On the other hand, you may wish to avoid confronting an unpleasant truth. (In reacting deficiently, sometimes we concoct mealy excuses that we an others scarcely even believe, but sometimes we are too clever for ourselves and create elaborate rationalizations.) Both of these extreme reactions show that you do not have one or more of your priories arranged clearly enough.

If what is troubling you is important, you may need to pursue its solution with vigor, perhaps even risking other goods, whose value you also need to know in order to risk them. If what troubles you is not important, then you recognize it as inferior to other goods, which outweigh your trouble such that you may endure it.

The small man has little and is angry at many because, insecure, he is easily reminded of his smallness and thus is easily threatened. The magnanimous man, however, not only expresses anger sparingly, but rather is beneficent, so wisely and harmoniously has he arranged his soul, and his soul with his actions.

Quote: Joseph Campbell on 'The Magic of the Rite'

From Joseph Campbell's Myths to Live By:

For it is the rite, the ritual and its imagery, that counts in religion, and where that is missing the words are mere carriers of concepts that may or may not make contemporary sense. A ritual is an organization of mythological symbols; and by participating in the drama of the rite one is brought directly in touch with these, not as verbal reports or historic events, either past, present or to be, but as revelations, here and now, of what is always and forever.

Where the synagogues and churches go wrong is by telling what their symbols "mean." The value of an effective rite is that it leaves everyone to his own thoughts, which dogma and definitions only confuse. Dogma and definitions rationally insisted upon are inevitably hindrances, not aids, to religious meditation, since no one's sense of the presence of God can be anything more than a function of his own spiritual capacity. 

Having your image of God–the most intimate, hidden mystery of your life–defined for you in terms contrived by some council of bishops back, say, in the fifth century or so: what good is that? But a contemplation of the crucifix works; the odor of incense works; so do, also, hieratic attires, the tones of well-sung Gregorian chants, intoned and mumbled Introits, Kyries, heard and unheard consecrations.

What has the "affect value" of wonders of this kind to do with the definitions of councils, or whether we quite catch the precise meaning of such words as 'Oramus te, Domine, per merita Sanctorum tuorum?' If we are curious for meanings, they are there, translated in the other column of the prayerbook. But if the magic of the rite is gone. . . .

Mini-Review: Stranger Things 2, Ep. 4

Spoilers

Netflix's runaway hit Stranger Things gained its popularity in part by patiently building a foreboding tone and slowly dipping into the horror well. Season 1 nurtured a buildup not unlike the great season-long slow-burns of Homeland. Season 2 has the same content, but it doesn't seem stitched together so well. The fourth episode of Season 2, however, broke the mold of the show by adding drama that was too good for the surrounding stories.

By now Sheriff Hopper (David Harbour) has taken in secret the orphaned Eleven (Millie Bobbie Brown), hunted by the scientists who know of her telekinetic powers, as ward. In fact, he has taken his job at safeguarding her so far as to have essentially imprisoned her in a far off cabin in the woods. On the edge of adolescence, however, Eleven has grown impatient and not only ventured out, but been seen. Their ensuing confrontation is far more frightening than any supernatural boogeyman the show has yet thrown at us.

As in all arguments, the two start off justifying their positions and blaming the other for violating their agreement. Then they construe the worst of the other: one is lying, the other is willful. Each step of they way they cut off the path to peace. Punishments become threats, complaints turn to epithets.

We grow more and more afraid because both characters have power over each other. Hopper, as the adult and sheriff, has great power of authority, physical strength, and the ability to be cruel. Yet Elven too is a threat since she is not powerless but, untutored, in the possession of potent telekinetic abilities. As we see both in the grip of anger and frustration fail to calm the situation and allow themselves to get provoked into anger, we fear what each might do.

We also pity them, for both characters hurtle toward voluntarily destroying someone who has filled a painful emptiness in their lives. In their new relationship as father and daughter they have begun to make a life together.

Yet the past skews their new roles. Hopper in his outburst becomes tyrannical, like Eleven's real father, overcompensating for the protection he could not provide his own daughter. Eleven, in turn, flies out of Hopper's control–as did his real daughter, in effect, by her death–overcompensating for her suffering under her tyrannical biological father. Both turn into monstrous forms of themselves, abusing the unspoken love which has been given them and which they have begun to cherish.

This scene is great drama and by its end I could not have cared less about the supernatural monsters. The real ones are far more frightening.

Advice to Myself: On Challenges

Some men seek out challenges because they expect to grow stronger, wealthier, or wiser by the doing. This is necessary and good if done with prudence, but do not, even if you have the wisdom to gain from failure, meet so many challenges that you exhaust your mind and body. He who undertakes too much grows weary and worn in body by excessive exercise and his mind grows febrile because of care and constant change. He is bloodied by his relentless pursuit of progress.

Other men refuse all challenges in the vain hope of protecting their life as it is. This man may wisely avoid ill-considered progress, but his inertia withers him until at last the most basic functions of life are tortuous routines. He is reddened not with blood, but rust.

Just as a tree protected indoors without breezes will never grow to full health or will grow and topple, and just as it needs wind to press its trunk and compel it to grow the new wood that with strengthen it, so man needs adversity to spur his maturation. Yet as a great wind will topple a tree, too much strain will topple a man.

Unlike a tree, though, man is not stuck in place, fated to suffer and endure whatever chance weather blows at him, rather by his prudence and intelligence he may seek some challenges and avoid others. His fate is to choose his challenge: good from good, good from bad, bad from bad.

Quote: Three Theories on Postmodern Jargon

Jordan B. Peterson:

After explaining how the zebra's stripes camouflage it not against the foliage but against the herd, which confuses predators who, unable to distinguish one zebra from the other, constantly lose track of their
targeted prey, he continues:

One of the things that academics seem to do is congregate together in herd-like entities and then they share a language and the language unites them. And as long as they share the same set of linguistic tools among themselves they know that there isn't anybody in the coterie that's going to attack them or destabilize the entire herd.

And that seems to me to account for that impenetrable use of language. It's group-protection strategy...it's the search for security within a system and not the desire to expand the system. [Link to Source]

Camille Paglia:

Instead of quoting Paglia's famous discursive style verbatim, permit me to paraphrase:

The inscrutable texts are, first, blatantly careerist attempts at grabbing power in academia: the postmodernists created an impenetrable language whose complex technicalities only they could understand. Second, that language was an, "absurd, absolutely ludicrous" imitation by "amateurs" of Lacan's attempt by to break up neoclassical French formulations, an attempt unnecessary for the vital English language. [Link to Source]

Roger Scruton:

It is an exercise in meaning Nothing, in presenting Nothing as something that can and should be meant, and as the true meaning of every text. . . Meaning is chased through the text from sign to sign, always vanishing as we seem to reach it. . . The effect of such cryptic ideas is to introduce not a critical reading of a text, but a series of spells, by which meaning is first imprisoned, and then extinguished. . .  

Deconstruction is neither a method nor an argument. It should be understood on the model of magic incantation. . . The deconstructionist critic is. . . the guardian and oracle of the text's sacred meaning. . . the god of deconstruction is not a 'real presence', in the Christian sense, but an absence. . . The revelation of the god is a revelation, so to speak, of a transcendental emptiness, an unmeaning, where meaning  should have been.

A 'substantified void' is the Real Presence of Nothing: and this is the content of this strange religion.

(Selections from pages 137-144 of Scruton's, An Intelligent Person's Guide to Modern Culture. St. Augustine's Press. 2000)

Advice to Myself: Know Your Role

We are inclined to glorify our circumstances when we fancy them the products of our own design–usually this is when life goes well–and likewise demonize them when we feel weak. Therefore first distinguish your role in arriving at present circumstances from other causes such as fortune and the influence of others. Give no cause more or less credit than it is due.

Advice to Myself: Plants and Habits

Like the plant that from a seed grows, so do our habits. Tend them so they provide shade and beauty for your character. Some plants, though, outgrow their pots, and so some habits overtake the man.

Quote: The Humiliation of the Britons

1066 and All That. Chapter II: Britain Conquered Again.

The brutal Saxon invaders drove the Britons westward into Wales and compelled them to become Welsh; it is now considered doubtful whether this was a Good Thing. Memorable among the Saxon warriors were Hengist and his wife (? or horse), Horsa. Hengist made himself King in the South. Thus Hengist was the first English King and his wife (or horse), Horsa, the first English Queen (or horse). The country was now almost entirely inhabited by Saxons and was therefore renamed England, and thus (naturally) soon became C. of E. This was a Good Thing, because previously the Saxons had worshipped some dreadful gods of their own called Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday.

Advice to Myself: On Seizing Days

Some time ago I began to write down, like the venerable Marcus Aurelius, exhortations to myself in the hopes of urging myself toward the good. These writings were not intended for publication because I hoped that by abandoning scrupulous reference and explication I might distill a variety of learning into simple, practical wisdom I could regularly revisit and follow.

I have decided to post them here, with the additional caveat that they were conceived in Latin, so please pardon the fact that they feel somewhat stiff and translated. I make no pretense of originality—you will find many familiar thoughts throughout—but only claim an often desperate desire to correct what often seems to be the incorrigible, that is, myself.

—

Fix the tempo of the day by your design and do not let it be set by the mood in which you wake up. Contend with the variations and challenges of the day to make your mark. That said, some days are unlucky and go against you: do not fight such days and attempt to impress your designs on the wind and water crashing about you. Get out with your skin intact!

Most days are an admixture: seize a morning, afternoon, or evening, but do not demand all three.

Quote: Mises on Socialist Control of Industry

Mises, Ludwig von. Socialism: An Economic and Sociological Analysis. Translated by J. Hakane. Liberty Fund, Inc. 1981. p. 187