Wednesday, 23 July 2014

More thoughts on Mouse Utopia - phases of modern England and declining of social and sexual functional adaptations

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Further thoughts on the Mouse Utopia experiment, here described:
http://iqpersonalitygenius.blogspot.co.uk/2014/07/the-demise-of-mouse-utopia.html

Some fanciful parallels between Mouse Utopia and modern England:
http://iqpersonalitygenius.blogspot.co.uk/2014/07/modern-england-as-mouse-utopia.html

And what to look-out-for when mutation accumulation is suspected:
http://iqpersonalitygenius.blogspot.co.uk/2014/07/what-signs-should-we-look-for-in.html
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The animistic consciousness: Review of “Dancing with a Ghost: exploring Indian reality” by Rupert Ross


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Rupert Ross. Dancing with a ghost: exploring Indian reality. Octopus publishing group: Ontario, Canada. 1992.

I would like to thank the blog commenter who uses the pseudonym Thursday (I also know his real name) for very generously sending me a copy of this book, because he believed – correctly – that I would appreciate it and learn from it. I don't suppose I would ever have read it otherwise.

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This book is about the difference in the thought-worlds of modern Canadians of European descent (such as the author, Rupert Ross), and the American Indians or Native Americans – especially those who have recently been hunter-gatherers – specifically the Cree and Ojibway peoples of Northwestern Ontario.

My brief summary of the book is that some of the descriptions of how these Indians perceive the world are among the best I have encountered – they really seem to take you inside the minds of these hunter gatherers – and, implicitly, our own pre-agricultural human ancestors.

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And what different minds they are!

It is this aspect of the book I found of such great value – and it is my intention to transcribe edited version of my favourite passages from the book over the coming days.

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What is not good about the book are the explanations for these differences: the explanations for why Indians think and behave so differently from whites are incomplete, incorrect and in general just wrong.

The preferred explanations are mostly cultural – i.e. Indians think and behave the way they do because of Indian culture; or Freudian-ish – e.g. Indians engage in binge drinking of alcohol because it releases their repressed anger.

And the explanations completely ignore the 'racial' – in other words they do not even consider the fact that Indians and whites are separated by hundreds or thousands of generations who have experienced very different evolutionary trajectories and selection pressures – so that now Indians and whites are (inevitably!) psychologically different in a way that is hereditary and genetic; and which therefore ought to be regarded as the main explanation for group behavioural differences that are so large and so powerfully resistant to social shaping.

In other words, in truth Indians (and recent hunter gatherers generally) are different from whites, mainly because Indians/ hunter gatherers are different from whites – and not merely because they have been brought up in a different culture.

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So, in reading this book – and I would recommend it to people like myself who are fascinated by the hunter gatherer mind – a degree of filtering and selectivity is necessary; there is a lot of angst and muddled-goodwill to be waded through in order to get at the good stuff.

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But the good stuff really is good! 

Edited from pages 81 through 85:


I earlier spoke of 'imaging' as opposed to 'imagining'. I suggested that the skilled imager visited times and places in advance of going there, and that during such visits he would experience as the sounds, smells, feels, tastes and sights of those times and places in his mind.



As he crouched on the trail reading a fresh physical sign, he would also be up ahead with his quarry , reading the signs available to it, sensing fully what it sensed.

He would, in fact, be able to inhabit two worlds, and for a significant part of each day he would trek back and forth between them...



In other words, for the skilled hunter gatherer there was life on two planes, equally vibrant, equally full and... equally accessible.



...It seems clear that such a conviction could not help but lead, ultimately, to certain other kinds of conclusions.



If, for instance, it is possible for a man to 'walk' through the spiritual (that is the imagined) plane, then he could not deny the possibility that others would be able to do the same... Each person who did this visiting thus ought to be able to encounter... others; suddenly the possibility of interaction with others on that plane becomes real.



Further, there would be no reason to conclude that such interactions could only be of a positive sort; it would therefore seem prudent to adopt a stance of vigilance even in thought, lest offence be given on that other plane. Ridding yourself of negative thoughts would be considered essential, if only to avoid antagonizing the spiritual dimension of others.



Because people were vulnerable on two planes, extreme circumspection was a central requirement.



...Reverence for (and perhaps fear of) ancestors becomes reasonable, for death on the physical plane does not means ceasing to exist on the other.



Fasting, vision pits and the seeking of protective Naming-Spirits are seen as reasonable precautions. 

Dreams themselves take on a different significance, being seen as … signals that are being channelled through [one's subconscious]; why would dreams not be the logical way for inhabitants of the spiritual plane to communicate?

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How do we know if a person, or a church, really is Christian?

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First, these remarks refer to self-identified Christians - people and churches who explicitly claim to be Christian, and explicitly regard themselves as Christian.

In this situation, the proper framing of the question is to ask whether some person or church who says they are Christian - and shows all signs of sincerely believing that they are Christian - really is what they profess to be and what they show signs of believing they are.

(When I say 'sincerely believing' I mean that we need to judge that a self-identified Christian person or church is not claiming to be Christian merely in order to attain some other non-Christian goal; an exclusion which would apply to many modern Leftist Liberal Christians - in fact a majority of the leadership in mainstream Christian churches.)

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When a person (or church) says he is Christian and we believe that this is sincere because he also behaves as if he believes that Jesus is his Lord and Saviour; then the principle is to approach the claim with charity, and with a genuine hope that the claim is true.

Then, observe the situation over time, check what is happening to that person or church.

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An example of a borderline but false claim of being Christian was Unitarianism - which seemed, initially, just like Protestant Christianity (from which it evolved) and involving the same personnel - but denying the divinity of Jesus. It was not completely clear at first, because the earliest Unitarians included people who seemed sincere and devout and well behaved - and were clever enough with words to seem to be able to explain that they still were Christians...

Denying the divinity of Christ would seem to be a clearly non-Christian belief anyway (although many Anglican Bishops and theologians would perhaps disagree) - but if the fact was not at first obvious, it soon became obvious by trajectory into apostasy of many well known Unitarians (such as Ralph Waldo Emerson) and of the Unitarian church itself - and this just increased with every decade.

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An example of the opposite situation is the Monophysite controversy which tore apart early Christendom.

http://charltonteaching.blogspot.co.uk/2012/09/the-significance-or-non-significance-of.html


This vicious heresy war was concerning what - in retrospect - was a mere philosophical quibble: a distinction without a difference. We know this for sure because the  Monophysite church has continued for more than 1000 years to be self-professing and sincere Christians - who have show no tendency to collapse into apostasy.

The people who regarded Monophysites as non-Christians turned out to be just plain wrong.

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The same applies to the Church of Jesus Christ of Latter Day Saints, although the difference from preceding Christianity was much larger.

http://charltonteaching.blogspot.co.uk/2012/03/whats-wrong-with-christian-heresies.html

Mormons have always professed to be Christian, and shown all the signs of being sincere and devout in this profession.

Initially, it was understandable that mainstream Christians might regard Mormons as non-Christian, and this belief was assisted by the truly epic scale of mass media misrepresentation and just-plain-lying concerning their reporting of the early polygamous phase of Mormonism and of life in Utah.

http://charltonteaching.blogspot.co.uk/2013/11/old-books-about-mormons-more-anti.html

But over the space of 184 years the CJCLDS shown no trend towards sliding into apostasy - therefore, according to the criteria I have outlined, and from any charitable perspective: Mormons, like Monophysites, just are Christians.

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Tuesday, 22 July 2014

Are Mormons Christians? Yes, of course! - or else, most Catholics and Protestants are not Christians either...

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What I find most ominous about the way that so many mainstream Christians reject the Christian status of the CJCLDS / Mormon church - is that the grounds on which they do so would also reject the vast majority of past and present members of their own Catholic and Protestant denominations.

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In practice, many mainstream Christian intellectuals regard philosophical doctrines as more important than Christianity; in the sense that they cannot believe that anyone who rejects their philosophical doctrines can really be a Christian.

This formally entails that their understanding of Christianity is contained-within the philosophical doctrines of Catholic or Protestant theology; or those bits of Catholic and Protestant theology which overlap.

To put it crudely, they put philosophy first, and fit Christianity inside it; and assert that anything outside the philosophy cannot be Christian

What does this mean for the mass majority of Catholic and Protestant children, simple people, and others who either cannot understand these philosophical doctrines, or cannot hold them in mind, or in actual fact believe in a God the Father and Jesus Christ who have (to all intents and purpose) exactly the same nature as is understood by Mormons?

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This must, indeed, be the case - because ordinary simple people simply cannot comprehend what it means to create from nothing, or to have a disembodied God who is located everywhere, or to have a Holy Trinity which both is three and one simultaneously - what is actually in their heads is pretty much what Mormons have as their 'official' doctrine.

Now either these Catholics and Protestants who actually believe in the Mormon God and Jesus are not really Catholics or Protestants; or else we regard being Catholic or Protestant as being merely a submission to a structure of authority and passive assent to a set of un-comprehended verbal forms.

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This is a terribly hazardous situation - not for the LDS, which is doing fine, and indeed is perhaps more devout than at any time in its history - but hazardous for Catholic and Protestant Intellectual Christians; because the temptation is to misrepresent Mormon beliefs - in order to be able to deny that Protestants and Catholics actually hold them - is hard to resist, and is clearly seldom resisted. 

The misrepresentation of Mormonism ranges from an ignorance which is understandable, yet is proud, wilful and refuses correction; through to an ignorance which is based upon pervasive bias; to a deliberate focus upon decontextualized peripheral aspects of Mormonism (pulled-out and held-up for ridicule as obviously crazy) while ignoring the core of actual Mormon beliefs and practices as they are lived; to plain and straightforward lying about Mormons (dishonestly rationalized by the desired-for end - of destroying the LDS church - justifying the means); to what I can only regard as a near-psychotic craziness on the topic of Mormonism which refuses to see the plain and obvious present day known realities, and instead focuses on the open-ended realms of the hidden and unknown, the arcane, the potentially possible, supposed analogies with other religions, and whatever evils attributed to Mormons (someplace at some time) that cannot conclusively be disproved.

(And, as always in human affairs, there are those Christians who are simply looking for an excuse to indulge in the exhilarating emotion of unrestrained hatred; in which case, unless this pleasure-in-hatred is repented, they may not remain Christians for very long.)

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Now - of course I do not expect that either Protestants or Catholics ever could or would accept Mormon theology - it is profoundly different, profoundly in the accurate sense of different way back at the level of metaphysical assumptions.

Also there are additions to Mormonism compared with Catholic and Protestant beliefs. But then there are additions (loads of them, and very profound ones!) in Catholicism as compared with Protestantism; and in many forms of Protestantism in actual practice - which incorporate magic, animism. Indeed, in general, since Protestantism lacks a central authority - and many forms have a very local form of organization, there are almost as many types of Protestantism as there are churches, home groups or individual worshippers. Who knows what additions, combinations, or new emphases these may have?  

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And I accept that there is evidence on both sides of Mormon claims. Certainly the evidence is not overwhelming. There is some good evidence that the LDS church is true (in the sense of essentially what it claims to be), and also some good evidence that it is not true: the evidence is in some kind of balance. In other words, the evidence either way is not decisive. The choice between the possibilities is a choice, the decision is not-compelled, and the choice must be made by each person.

Furthermore, the way that Mormonism was set-up, and the highly specific and concrete nature of its claims, leaves very little 'wriggle room'. This means that there are only two informed coherent attitudes to the CJCLDS - that it is true or it is a fraud: a deliberate deception by the founders and sustainers.

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So, the crux is that for Mormon unbelievers the choice is between on the one hand regarding the religion as a benign fraud - and on the other hand, regarding Mormonism as a fraud that is covertly malicious (since there is so little/ zero evidence of overt wickedness).

Nonetheless, if we are both honest and informed, it must be acknowledged that precisely this situation exists between all Christian denominations - that either someone else's denomination is true or a fraud; and that any Christian faith which comes from another denomination must be attributed to ignorance or accident.

However - this should never lead us to deny the reality of Christian belief in despite of what inevitably seems like organizational fraud, or doctrinal ignorance.

We must have a concept of Christianity which fully and at the highest level encompasses the faith of the the simple and the ignorant - and those of other Christian denominations who live by Christ, as best they may (which may be very well indeed, and far better than the intellectuals who profess to judge them on philosophical grounds).

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(I know that some will allow that individual Mormons may be Christian, but hold that the LDS church itself is not Christian. And they regard this as a problem because they believe that false theology will lead - sooner or later - to apostasy, and evil. Yet the apparent fact that this has not happened in the CJCLDS must either challenge their belief, or encourage them to look hard for signs of apostasy and evil in the modern Mormon church - evidence that it is going-bad; and if you look hard enough, you will of course find what you seek. Also, it is obvious that 'true' belief in a church does not prevent apostasy, or error or corruption. Thus the relationship between philosophy/ theological detail/highly specific official doctrine on the one hand - and on the other hand goodness and Christian faith is... well, at best extremely weak and probabilistic.)

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So, the status of being 'a Christian' must - and I really mean must - be non-philosophical and extremely simple; or else we will do terrible damage both between denominations, and also within denominations.

Therefore, the specific example of Protestant and Catholic attitudes to Mormonism leads us to a very important general topic that transcends the specific question of the CJCLDS - i.e. the definition of being 'a Christian', as contrasted with the definition of any particular Christian denomination.

I contend that the apparent desire to enforce a definition of Christian which includes both Catholic (Eastern and Western) and Protestants, yet excludes Mormons, will lead to falsity and wickedness - will indeed stoke hatred within-denominations and between sincere self-identified Christians; and will, in short, play-into the hands of the Enemy.

Because, a definition of 'Christian' which includes Protestants and Catholics yet excludes Mormons, will also and inevitably exclude most of the simple, the ignorant, the isolated, and the children among Protestants and Catholics.



Thus I would expect that honest and informed Protestants and Catholics would accept that it is possible for Mormons to be Christians (and good Christians) despite the philosophical/ metaphysical differences.

And if they do NOT accept this, then they need to agree that if Mormons are not Christians due to (for example) their supposed misunderstanding of the nature of God the Father, Jesus Christ and the Holy Trinity - then the clear implication is that many and probably most Catholics and Protestants throughout history have not been Christians for exactly that same reason.

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A brief and preliminary review of The Son also Rises by Gregory Clark

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Gregory Clark. The son also rises: surnames and the history of social mobility. Princeton University Press, 2014.

In one word: disappointing.

In one sense this was inevitable, given that I regarded Clark's previous book (A Farewell to Alms - FtA) as a work of genius. Nonetheless, The Son also Rises (SaR) is disappointing in a disappointing way.

Whereas the facts and figures of FtA were structured by an underlying clear, explicit, comprehensible theoretical underpinning; the SaR reads like a compendium of new data - as-if a linked collection of papers. It includes a lot of empirical analysis - but the theoretical and explanatory basis seems either over-complex or muddled.

Also, the 'normative' or ethical concern over the good-ness or bad-ness of social mobility is intrusive and distracting - indeed, I regard this normative/ethical prominence as the main reason for the unclarity of the books theoretic basis.

Of course there is a lot of very interesting piecemeal data and analysis, evidence of a lot of hard work and thinking; but in the end the SaR is less than the sum of its parts.

What do I take-away from the SaR, so far (given that there are some of the inner sections I have not yet read - and may never read)?

Well, what I take-away from this book is that the whole topic of 'social mobility' is a stupid subject, a pseudo-discourse, a false frame for analysis, and (most of all) a fake ethical principle.

Therefore, given the astonishing abilities of Gregory Clark - a man who operates at an intellectual level far above my own - what I want is for him to try again with this mass of data.

What I would most like to see is that Clark set aside the whole 'social mobility' garbage - and instead present an honest, clear and explicit causal analysis, based upon a sufficiently simple and lucid and coherent theoretical basis.

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Silliest. Hairstyles. Ever.

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Are now to be seen: 

In women - to make a crescent-shaped, four-inch-high lump out of a fold of long hair, then to place this lump into position on top of the head, posterior to the brow and parallel with a line between the ears.

In men, to shave the head into a 'Number 1' crew cut, except for a square of longer hair left on top of the scalp, which is gathered into a tiny pony tail - of perhaps an inch long, or a three inch ponytail folded-back onto-itself.

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Monday, 21 July 2014

Do not despair! Damnation hangs by a thread.

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We are indeed living in the end times, the latter days; yet Satan's triumph is a trick - and he lives in terror of its being seen-through. He has successfully induced the mass of Men to nihilistic pride and existential despair - but this is extraordinarily fragile.

Satan's meticulously-constructed vision of nothingness could suddenly shatter in anybody's life - or blow-away like a wisp of smoke.

It is not our salvation that is precarious: if we want it, we can have it (at least have salvation at some level, albeit not usually a high level - yet vastly better than anything we could now experience). Rather it is damnation that is precarious - because it must be chosen; and ultimately it must be chosen in knowledge of the consequences.

To induce people to choose damnation requires getting them to reject God's vision of their happiness and to prefer the gratification of pride at our power to spit in the face of deity; and to embrace such a despairing vision of nothingness that a perpetual self-satisfaction at our own defiance seems the best reality we can imagine.

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[Damnation - for most of the people for whom it is a real possibility - is to accept as the ultimate reality and fundamental truth Satan's selections, his evaluations, his methods... most often, nowadays, as they are modeled in the totality and net nature of the mass media.]

The wonder-full New Testament video series on lds.org

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A truly inspiring set of short dramatised video episodes dramatising some of the major incidents of the Gospels, currently continuing into the Acts of the Apostles, is incrementally being published on the official website of the Church of Jesus Christ of Latter Day Saints

https://www.lds.org/media-library/video/categories/bible-videos-chronologically?lang=eng

These are so good, I could suppose that viewing them might be one of the best ways for a somebody to become a Christian; because the videos seem to provide not just a correct understanding of the essence, but the proper way to think about it.

At times I have felt my spirit transported back in time to experience the strange and unique impact of Jesus in a very personal way - this has not happened for me with any other TV or movie depiction of the Gospels - indeed, I generally dislike such things.

The difference with these LDS segments seems to be the seriousness and intensity with which they have been created - resulting in an extraordinary detail and focus; such that a small segment of a few minutes duration functions as a micro-world within-which (and from-which) events unfold in a deliberate and expansive manner. And this itself must surely have been how time with Jesus was actually experienced.

But perhaps the greatest achievement is that the concentration and focus is achieved in a non-theoretical manner - by story, personality, social actions and responses, atmosphere, setting, light... As an intellectual with a tendency to over-analyse and abstract - this is exactly what I need.

And it greatly increases the potential scope and impact of this video Bible series - far beyond the scope and impact of any analysis or abstraction.

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Sunday, 20 July 2014

Women as victims of modernity

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In a superficial sense, women are pandered and pampered by modernity - in a deeper sense they are the primary victims.

I know that women are privileged above men in almost all human societies (there are more than half a billion women living in the culture that is the exception); and that this preference is biologically-based upon each specific woman being on average reproductively more valuable than each man (see The Woman Racket by Steve Moxon before disagreeing with this) - BUT when it comes to the fundamentals of life, women are in the situation of having been duped by modernity so profoundly that they do not even recognize but profess to enjoy the situation!

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I will not weaken my case by stating too many pieces of evidence: two will suffice:

1. Among the wealthiest, healthiest, most able and (on average) most attractive women - those women who are free-est in our society, and perhaps in the history of the world - the fertility rate is about half a child per woman, and about half of these women choose not to have any child.

Somehow, women en masse have been duped into forgoing, indeed rejecting, the greatest of all earthly mortal gratifications: motherhood; for which nothing can remotely compensate - and what is worst of all they embrace their victimhood (at least they do in public).

2. Healthy young women are intrinsically the most valued, desired, and attractive entities on this earth - and yet, about half of these beautiful creatures strategically, deliberately and (what is worst) proudly mutilate, deface and uglify their bodies with tattoos - they pay to do this, they go through inconvenience and pain to do this, the damage cannot be undone - and yet they advertise and boast about and display their foolish choices and wicked actions (wicked - because gratuitously to mar beauty is indeed wicked - and to advertise it is to encourage wickedness in others).

The trend is recent, the scope and inclusiveness of the trend is increasing and spreading, the extent of self-inflicted defacement and mutilation are expanding year on year. 

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How has this happened? I think the answer is fairly simple. Women calibrate their behaviour mostly by reference to the peer group of other women - in modernity this peer group has been hijacked by the mass media.

The only force powerful enough to overcome the peer group for women is religion; and in modernity religion has been rejected (or subverted into being merely a mouthpiece of the mass media).

And the mass media is evil - indeed in modernity it is the very source and focus of evil

http://addictedtodistraction.blogspot.co.uk/

The mass media has duped women into becoming willing mass victims - and the mass media has done so deliberately, from its intrinsic wickedness and its strategic onslaught upon good.

The reason for the greater success among women than men is simply that the mass media can successfully mimic (at the psychological level) the peer group of women and can shape their active, chosen behaviour.

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(The mass media can and does destroy men - but as a rule men know their lives are miserable and wicked and futile; and do not embrace and celebrate and make political movements out of their desperate condition, in the way that women do.)

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To do all this to women, the mass media first had to clear away religion by portraying Christianity as intrinsically anti-woman and a misery-inducing fraud, and imposing a secular world view - and this was accomplished very fully about fifty years ago - in the mid 1960s. 

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Modern secular women are helpless before the mass media: psychologically, nothing stands between each modern woman and the pervasive, crushing, gleefully destructive power of the mass media.

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Since the mass media is the source of evil in modernity, it can be equated with Sauron's One Ring  - which puts modern women into the situation of Frodo when he had become 'addicted' to the Ring.

So here - from The Lord of the Rings - is the situation of modern, secular, media-addicted woman:

No taste of food, no feel of water, no sound of wind, no memory of tree or grass or flower, no image of moon or star are left to me. I am naked in the dark, Sam, and there is no veil between me and the wheel of fire. I begin to see it even with my waking eyes, and all else fades.

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Summary of the metaphysics of free will

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I have written quite often about free will on this blog

http://charltonteaching.blogspot.co.uk/search?q=free+will

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The reason why people (why I myself) find it hard to grasp this subject is that it is metaphysical, not scientific; i.e. it is about our assumptions concerning reality - not about our investigations of reality.

Another problem is that the metaphysics of free will is that - to be real - the free will must be an unmoved mover, an uncaused cause.

It must be - so it is!

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That places free will outside of science - because science is only concerned with caused things.

This means that science is necessarily incomplete - since there must BE uncaused causes, or else we have infinite regress in a-caused-b-caused-c-caused-d forever! - and a situation which nothing could happen (this was pointed-out centuries ago by Aquinas).

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But free will conceptualized as an uncaused cause implies that each Man (and maybe other things) is to some extent an uncaused cause - and this creates difficulties for most philosophies, which are monist - and refer all causes back to one cause.

The conclusion seems to be that God has free will and is an uncaused cause; but the same also applies to each Man.


How can this be understood?

The only two rational conclusions I can see; are either

1. To state that God caused each uncaused cause: i.e. God caused (created) each Man to as an uncaused cause.

Or

2. The theology of pluralism: that God and also each Man are alike in being uncaused causes, and 'always'-have-been. God and each Man are (at the level of being uncaused causes -  although not necessarily as 'persons') basic constituents in the universe.

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The first is the solution of Aquinas, the second is the solution of Mormon theology. Each solution has advantages and problems - and different implications.

I personally favour the Mormon metaphysics, partly from temperament - but mostly because it solves the problems that are most dominant for me, and I find the consequences congenial; while the Thomist solution  seems too obviously paradoxical and leads to problems (such as the problems of pain/ suffering and moral responsibility) further down the line.

But both solutions are viable in some ways, unsatisfactory in others; and both are much preferable to the up-front, in-your-face nihilistic incoherence of denying the reality of free will!
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Saturday, 19 July 2014

JRR Tolkien's The Silmarillion - audiobook reviewed

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http://notionclubpapers.blogspot.co.uk/2014/07/review-of-simarillion-audiobook-read-by.html
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Has scientific research proved that human freedom is an illusion?

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No, because science presupposes freedom.

If we are not free, and everything that happens is merely a consequence of what led up to it; then there can be no judgment, or decision, or choice; then science has no validity, and nor does this comment nor your response to it, and neither does anything else!

The very concept of a fact depends on freedom - therefore facts formally cannot disprove freedom.

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Friday, 18 July 2014

Decline and fall of Mouse Utopia, reinterpreted by Michael A Woodley

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http://iqpersonalitygenius.blogspot.co.uk/2014/07/the-demise-of-mouse-utopia.html
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What was the main problem for God?

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God and Man are of the same basic 'kind' - which is evidenced by the fact (not metaphor) that He is our Father, we are His children and we are destined to be raised-up as 'Sons of God'.

Hence we can become, and are enjoined to become, like God.  

This is what God deeply desires to accomplish - He yearns for us to become like Him - enough like Him that we may each of us experience (what could be termed) a divine loving friendship with Him: and He with each of us.

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But there is a problem...

Or rather, the 'problem' was not a problem - but a reality. The reality that Man's will is free.

Because Man really is an autonomous agent, then man can only be educated, enticed and persuaded; Man cannot (ultimately) be coerced into becoming like God, nor can God-like status be imposed upon Man.

We, personally, each of us as individuals, must consent to becoming like God: more than this, we must actively want to become like God.

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So, this was the problem - the reality - confronting God when designing the earth and the basic nature of things.

Everything must work-around free will and autonomous agency as immovable facts.

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Thursday, 17 July 2014

Anthropological and historical evidence on very high rates of child mortality before the modern era (consistent with mutation accumulation as a mechanism for intelligence decline)

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http://iqpersonalitygenius.blogspot.co.uk/2014/07/convergent-evidence-on-child-mortality.html
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Noisy desperation and the sexual revolution

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It seems to me that the mass of modern men lead lives of noisy desperation - and the women even more so.

The possibility, the threat, even a discussion of any way of limiting their sexual freedoms in (almost) any way, seems to evoke something like panic - followed by wild fury.

The reason is presumably that sex is what modern people live for, what keeps them going - and it is only this which keeps them going.

Not so much actual sexual fulfilment; but hopes and dreams and the merest potential possibility of sexual fulfilment; and they do not want there to be anything - not marriage, not lack of marriage, not a family or dependents or responsibilites, not love nor hate nor fear; not gender, not age, not illness; not geographical location; not job not lack of a job; not even religion - nothing but nothing but nothing can be allowed to stand in the path of their one and only hope of their one and only slender chance of the one and only something that sounds like happiness.

A society of unmatched comfort, convenience, resources - yet has there ever been so grossly impoverished a society of souls as are revealed by the modern attitude to sex?

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Given that the 'evidence' is ambiguous, it is the primary assumption about Life which mostly influences the evaluation of whether existence is meaningful, or not

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Does God exist, does Life have meaning and purpose? There is some evidence on both sides; the evidence is ambiguous...

Therefore, what is usually crucial is the assumptions we bring to the evidence - the assumptions shape the conclusion.

If we bring-to the evidence the inborn, spontaneous, natural assumptions (of early childhood) - the assumptions of animism (a living universe), the (theistic) reality of spirits, gods or God... then we become religious.

But if we bring-to the evidence the assumptions of modern, secular Leftist (hence anti-Christian) culture - then we become atheist, and indeed de facto nihilist in that we feel, suspect, believe and tend to act on the basis that reality is not really real.

Consequently, in order for modern secular people to become (really) religious, they must first recover their childhood assumptions.

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A bit of folklore - Walter Willson's wettry tea

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Walter Willson's wettry tea
Is good for dergs; but not for me

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  • Walter Wilson's = a chain of food shops, based in Newcastle upon Tyne, which used to be found in prominent high street locations in many of the mining village of Northumberland. Now disappeared without trace.
  • wettry = watery
  • dergs = dogs

Recorded in the middle 1960s, from my Father - reported from his childhood of the 1930s (?) - Newbiggin by the Sea, Northumberland

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Existentialism and choice

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Colin Wilson c1956 - England's home-grown beatnik existentialist

The era of Existentialism, in the years following the 1939-45 World War, was the last time that atheists did any serious thinking about the human condition. Since then things have slipped back into shallowness, sloganeering, and sophomoric sniping.

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My interest in existentialism goes back to a TV interview in the Men of Ideas series, in which presenter Bryan Magee spoke to the expert William Barrett - who authored Irrational Man. Or perhaps this was preceded by my finding the work of Colin Wilson - especially The Outsider.

 I grabbed onto existentialism exactly because it was 1. atheist; and 2. serious - tackling the most profound issues of life. In fact, I never much cared for any of the canonical existentialists except Nietzsche - I was (and still am) unable to get anything out of Kierkegaard), was bored and repelled by Sartre (who seemed dishonest), very interested by Heidegger but unable to plough through the turgid tedium of his prose (although I read dozens of books about him) - but nonetheless, I probably saw myself as an existentialist of some kind - gleaning bits and pieces here and there from novels, plays, poems, pictures...

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The existentialist attitude to Christianity is hostile or bored. Nietzsche regards Christianity oxymoronically; as a powerful-powerlessness, a cancer of the will, puny yet able to bring-down civilizations and individuals - but this complex vision fell into two opposite, alternating assertions:

Christianity was merely the fairy-tale, wishful thinking of feeble-minded people who avoided confronting existential reality by escaping into daydreams;

and/or Christianity was a tyrannical, oppressive force of social authority and control, that crushed freedom and happiness.

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But the 1950s existentialists seemed mostly to be bored by Christianity, and the assumption was that (perhaps for world historical reasons) it just didn't work anymore; therefore something new and stronger was needed.

But the existentialists were honest enough to perceive that in eliminating God, they had eliminated objectivity - and that therefore LIFE boiled down to a subjective choice - which was not regarded as The Truth, was therefore not binding on anyone else, and could not serve as a socially cohesive force.

What was the choice between?

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The human condition falls into the good bits - happiness, insight, fulfilment, a sense of meaning and purpose...

And the bad bits where it is miserable, boring, painful, meaningless and pointless. The question was - which was real and which was the illusion?


Most existentialists chose to believe that the bad bits were underlying reality, and the good bits were temporary illusions; Colin Wilson chose to believe the opposite - which was why I found him a valuable author.

But the fact was that it was all down to choice, individual choice, subjective choice, contingent choice, impermanent choice: the whole weight of existence hinged upon this choice...

So, in the end, existentialism does tend towards despair - since sooner or later even the most pride-crazed mind (I am thinking of Nietzsche) becomes filled with terror at supporting the whole weight of existence by a mere act of impermanent, fragile choice - a choice which must be sustained at all times, through thick and thin, sickness and heath, youth and age, good times and bad...

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Wednesday, 16 July 2014

What did Jesus save us from? Death

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If I was asked this with not much time to answer I would have to say that Jesus saved us from death, or gave us eternal life - but the meanings of the key words and concepts of 'death' and 'eternal life' are not likely to be understood.

I might try to make a few points:

1. Before Jesus came, Men would die; after Jesus, they now have eternal life. All men now have eternal life. This is why the Gospels are called good news.

2. Death means that the body dies, and the soul is severed from it; and (before Christ) the souls of all Men (maybe a handful of exceptions) continued to live in a miserable, hope-less, demented, state which the Ancient Hebrews called Sheol, and the Greco-Roman pagans called Hades. This is what we have been saved-from by Jesus.

3. After the life of Christ, when we die the separation of body and soul is only temporary, then all Men are resurrected with a perfected body.

4. After resurrection each Man decides whether to accept Jesus's offer to live in Heaven (ultimately, a perfected earth, New Jerusalem) with Him, and also those we love who also accept this offer; or else to reject this offer and go our own way, on our own terms, existentially alone (Hell).

This is also called judgement. It is about whether we live in the society of the saved, and live by the rules of that society - which requires repentance and acknowledgement that we have been sinful; or not.

Men really have the power to defy Jesus Christ, to refuse to agree with God's explanation of Good and evil, beauty and ugliness, truth and lies, virtue and vice - and to assert the ultimate validity of our own perspective against that of God. We really can reject divine principle and rules, and live either alone or among those others who also rejected the society of the saved, its principles and its rules.

5. So, after Jesus Christ, nobody dies, everybody is resurrected, everybody gets to decide on their fate. Nobody is 'sent to Hell' - but some people choose not to accept Heaven.

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A note on the viability (and desirability) of cousin marriage under historical conditions

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The modern consensus is that cousin marriage is 'a bad thing' because of the higher probability of genetic disease among close-ish relative.

Cultures which practice cousin marriage certainly experience much higher rates of genetic disorders - especially those relating to rare and recessive genes. The clinical genetics wards in the UK are very obviously populated by the offspring of such cultures.

But, in the conditions of historical human selection, this doesn't matter.

Before about 1800, all human societies experienced very high rates of child mortality (probably about 2/3 or 3/4 of children died before maturity) - so most babies that were born would not have survived until adulthood.

Any significantly deleterious gene combinations resulting from relatedness would be eliminated by this harsh selective sieve.

So a somewhat higher rate of genetic diseases would barely be noticeable, and easily outweighed by the group benefits and social advantages which cousin marriages might be expected to bring.

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References:

http://charltonteaching.blogspot.co.uk/2011/05/child-death-and-demographic-change-and.html

http://iqpersonalitygenius.blogspot.co.uk/2014/06/what-proportion-of-offspring-survived.html



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